the corner (of the Black Stone) and places his hand on it. 670
إِلَى الرُّكْنِ فَيَسْتَلِمُهُ.
The Book of Hajj
and 'Umrah
Steps of Hajj
الْحَجِّ وَالعُمْرَةُ
The Book of Purification
The Book of Prayer
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Congregational Prayers & Latecomers
Jumu'ah (Congregational Friday) Prayer
The Book of Funerals
The Book of Fasting
The Book of Hajj and 'Umrah
Book of Zakat
The Book of Selling and Commercial Transactions
Introduction & Commercial and Selling
Selling of Primary & Secondary Commodities
Cancellation Options in Transactions
Cancellation Options Continued
Debt Transference & Guarantor-ship
Mortgaging & Security Deposits
Partnership & Companies Continued
Reviving Barren Lands & Per-Job Wage
Lost and Found Property & Foundlings
Prize Money & Deposits for Safekeeping
The Book of Bequests
The Book of Inheritance
The Book of Marriage
The Book of Divorce
The Book of Sadaq
The Book of Dhihar
The Book of Lian
The Book of Foods
Book of Fatal and Non-Fatal Assault
The Book of Indemnities
The Book of Hudood
The Book of Jihad
The Book of the Judiciary
The Book of Testimonies
Appendix
Glossary
Steps of Hajj
[ Sa‘iy (Walking Seven Times between the Hills of Ṣafâ and Marwah)]
Then he departs to Ṣafâ from its gate and climbs it, says Allâhu akbar and Lâ ilâha illâ Allâh, and supplicates to Him (Allah). 671
ثُمَّ يَخْرُجُ إِلَى الصَّفَا مِنْ بَابِهِ فَيَرْقَى عَلَيْهِ وَيُكَبِّرُ اللهَ وَيُهَلِّلُهُ وَيَدْعُوْهُ.
Then he walks to the flag and walks briskly to the other flag. 672 Then he walks until he reaches Marwah and does as he did at Ṣafâ.
ثُمَّ يَنْزِلُ فَيَمْشِيْ إِلَى العَلَمِ، ثُمَّ يَسْعَى إِلَى الْعَلَمِ الآخَرِ، ثُمَّ يَمْشِيْ إِلَى الْمَرْوَةِ فَيَفْعَلُ كَفِعْلِهِ عَلَى الصَّفَا.
After that, he walks at a normal pace in the place for that, and walks briskly in the place for walking briskly, until he finishes seven rounds – counting going
ثُمَّ يَنْزِلُ فَيَمْشِيْ فِيْ مَوْضِعِ مَشْيِهِ، وَيَسْعَى فِيْ مَوْضِعِ سَعْيِهِ حَتَّى يُكْمِلَ سَبْعَةَ أَشْوَاطٍ، يَحْتَسِبُ بِالذَّهَابِ
670. From the long hadith of Jâbir that is quoted in full in the following chapter:
...Then going to the station of Ibrâheem, he recited, “And take the station of Ibrâheem as a place of prayer,” and he let this sanctuary be between him and the House. My father said (and I think he was talking about Allah’s Messenger [SA]) that he recited in the two rak‘ahs Soorat al-Ikhlâṣ and Soorat al-Kâfiroon. He then returned to the Black Stone and placed his hand on it. (M – from Jâbir)
ثُمَّ نَفَذَ إلى مَقَامِ إبراهيم عليه السَّلَام فَقَرَأَ وَاتَّخِذُوا من مَقَامِ إبراهيم مُصَلًّى فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ فَكَانَ أبي يقول ولا أَعْلَمُهُ ذَكَرَهُ إلا عن النبي كان يَقْرَأُ في الرَّكْعَتَيْنِ قُلْ هو الله أَحَدٌ وَقُلْ يا أَيُّهَا الْكَافِرُونَ ثُمَّ رَجَعَ إلى الرُّكْنِ فَاسْتَلَمَهُ.
671. Aerial View of the Ḥaram Showing the Gate of Bani Shaybah
672.Today there are green lights indicating the area where men should quicken their pace.
as one round and coming back as one round – starting with Ṣafâ and finishing with Marwah. 673
سَعْيَةً، وبالرُّجُوع ِسَعْيَةً، يَفْتَتِحُ بِالصَّفَا وَيَخْتِمُ بِالْمَرْوَةِ.
[Ending the Iḥrâm of ‘Umrah ]
Then he shortens his hair if he was making ‘umrah and gets out of his state of iḥrâm. This is not the case for the one making tamattu‘ if he has his offerings with him, or the one making qirân or ifrâd; none of them exit from the state of iḥrâm. 674
ثُمَّ يُقَصِّرُ مِنْ شَعَرِهِ، إِنْ كَانَ مُعْتَمِرًا وَقَدْ حَلَّ، إِلاَّ الْمُتَمَتِّعَ إِنْ كاَنَ مَعَهُ هَدْيٌ وَالْقَارِنَ وَالْمُفْرِدَ، فَإِنَّهُ لاَ يَحِلُّ.
673. From the long hadith of Jâbir that is quoted in full in the following chapter:
He then went out of the gate to Ṣafâ. As he came near it, he recited, “Ṣafâ and Marwah are among the rites appointed by Allah,” adding, “I begin with what Allah began with.” He first climbed Ṣafâ until he saw the House and, facing the qibla, he declared the Oneness of Allah, glorified Him, and said, “There is no god but Allah, One; there is no partner with Him. To Him is the Sovereignty. To Him all praises are due, and He is Powerful over everything. There is no god but Allah alone. He fulfilled His promise, helped His servant and defeated the confederates alone.” He then made supplication in the course of saying such words three times. He then descended and walked towards Marwah; when he reached the bottom of the valley, he walked briskly, and when he began to ascend, he walked until he reached Marwah. There he did as he had done at Ṣafâ. His last walk was to Marwah. (M – from Jâbir)
ثُمَّ خَرَجَ من الْبَابِ إلى الصَّفَا، فلما دَنَا من الصَّفَا، قَرَأَ إِنَّ الصَّفَا والْمَرْوَةَ من شَعَائِرِ اللَّهِ أَبْدَأُ بِمَا بَدَأَ الله بِهِ، فَبَدَأَ بِالصَّفَا فَرَقِيَ عليه حتى رَأَى الْبَيْتَ فَاسْتَقْبَلَ الْقِبْلَةَ فَوَحَّدَ اللَّهَ وَكَبَّرَهُ وقال لَا إِلَهَ إلا الله وَحْدَهُ لَا شَرِيكَ له؛ له الْمُلْكُ وَلَهُ الْحَمْدُ وهو على كل شَيْءٍ قَدِيرٌ؛ لَا إِلَهَ إلا الله وَحْدَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ. ثُمَّ دَعَا بين ذلك قال مِثْلَ هذا ثَلَاثَ مَرَّاتٍ. ثُمَّ نَزَلَ إلى الْمَرْوَةِ حتى إذا انْصَبَّتْ قَدَمَاهُ في بَطْنِ الْوَادِي، سَعَى، حتى إذا صَعِدَتَا، مَشَى، حتى أتى الْمَرْوَةَ، فَفَعَلَ على الْمَرْوَةِ كما فَعَلَ على الصَّفَا، حتى إذا كان آخِرُ طَوَافِهِ على الْمَرْوَةِ.
674. The Prophet (SA) said, in the long hadith of Jâbir that is quoted in the following chapter:
The woman is like the man (in all rulings) except that she does not walk briskly, with short steps, in ṭawâf or sa‘iy.
وَالْمَرْأَةُ كَالرَّجُلِ، إِلاَّ أَنَّهَا لاَ تَرْمُلُ فِيْ طَوَافٍ وَلاَ سَعْيٍ.
“…If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed ‘umrah. Therefore, he among you who has no sacrificial animals with him should remove iḥrâm and treat it as an ‘umrah.” (M – from Jâbir)
لو أَنِّي اسْتَقْبَلْتُ من أَمْرِي ما اسْتَدْبَرْتُ لم أَسُقْ الْهَدْيَ وَجَعَلْتُهَا عُمْرَةً فَمَنْ كان مِنْكُمْ ليس معه هَدْيٌ فَلْيَحِلَّ وَلْيَجْعَلْهَا عُمْرَةً.
Chapter on the Description of Hajj 675
675. The greatest and most comprehensive hadith on the description of the Hajj of the Prophet (SA) is reported from Jâbir ibn ‘Abdullâh (RA), who was in the company of the Prophet (SA) when he performed Hajj. The following is the complete hadith from Ṣaḥeeḥ Muslim:
Muhammad ibn ‘Ali ibn al-Ḥusayn asked Jâbir ibn ‘Abdullâh, “Tell me about the Hajj of Allah's Messenger (SA).” He pointed with his hand, folded his fingers indicating the number nine, and said: “The Messenger of Allah (SA) stayed (in Madinah) for nine years and did not perform Hajj; then he announced in the tenth year that he was going to perform Hajj. So many people came to Madinah, and they were all keen to follow the Messenger of Allah (SA) and do as he did.
لو أَنِّي اسْتَقْبَلْتُ من أَمْرِي ما اسْتَدْبَرْتُ لم أَسُقْ الْهَدْيَ وَجَعَلْتُهَا عُمْرَةً فَمَنْ كان مِنْكُمْ ليس معه هَدْيٌ فَلْيَحِلَّسأل مُحَمَّدٍ بن علي بن الحسين جَابِرَ بن عبد اللَّهِ، أَخْبِرْنِي عن حَجَّةِ رسول اللَّهِ . فقال بيده فَعَقَدَ تِسْعًا فقال إِنَّ رَسُولَ اللَّهِ مَكَثَ تِسْعَ سِنِينَ لم يَحُجَّ ثُمَّ أَذَّنَ في الناس في الْعَاشِرَةِ أَنَّ رَسُولَ اللَّهِ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ كلهم يَلْتَمِسُ أَنْ يَأْتَمَّ بِرَسُولِ اللَّهِ وَيَعْمَلَ مِثْلَ عَمَلِهِ.
We set out with him until we reached Dhul-Ḥulayfah. Asmâ’ bint 'Umays, gave birth to Muhammad ibn Abi Bakr. She sent a message to the Messenger of Allah (SA) asking him what she should do. He said: Take a bath, bandage your private parts and go into iḥrâm.
The Messenger of Allah (SA) prayed in the mosque, then he mounted al-Qaṣwâ’ (his she-camel), and when it stood upright with him on its back in the middle of the desert, I looked around, and for as far as I could see in front of him, there were riders and pedestrians, and on his right and his left and behind him. The Messenger of Allah (SA) was among us, and the revelation was descending upon him, and it is he who knows its true meanings; whatever he did, we also did the same.
فَخَرَجْنَا معه حتى أَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ مُحَمَّدَ بن أبي بَكْرٍ فَأَرْسَلَتْ إلى رسول اللَّهِ كَيْفَ أَصْنَعُ قال اغْتَسِلِي وَاسْتَثْفِرِي بِثَوْبٍ وَأَحْرِمِي.
فَصَلَّى رسول اللَّهِ في الْمَسْجِدِ ثُمَّ رَكِبَ الْقَصْوَاءَ حتى إذا اسْتَوَتْ بِهِ نَاقَتُهُ على الْبَيْدَاءِ نَظَرْتُ إلى مَدِّ بَصَرِي بين يَدَيْهِ من رَاكِبٍ وَمَاشٍ وَعَنْ يَمِينِهِ مِثْلَ ذلك وَعَنْ يَسَارِهِ مِثْلَ ذلك وَمِنْ خَلْفِهِ مِثْلَ ذلك وَرَسُولُ اللَّهِ بين أَظْهُرِنَا وَعَلَيْهِ يَنْزِلُ الْقُرْآنُ وهو يَعْرِفُ تَأْوِيلَهُ وما عَمِلَ بِهِ من شَيْءٍ عَمِلْنَا بِهِ.
He pronounced the oneness of Allah (saying): Here I am, O Allah, here I am (responding to Your call). Here I am, responding to Your call. You have no partner. Here I am, responding to Your call. Verily, all praise and blessings are Yours, as well as all sovereignty. You have no partner. The people pronounced this talbiyah, which they pronounce (today). The Messenger of Allah (SA) did not reject anything from this, but he adhered to his own talbiyah. We did not have any other intention but that of Hajj, being unaware of the ‘umrah (in that season).
When we came with him to the House, he touched the pillar and (made seven rounds), walking briskly in three of them, and walking normally in four. Then, going to the station of Ibrâheem, he recited: And take the station of Ibrâheem as a place of prayer, and he let this station be between him and the House. My father said (and I think he was speaking about Allah’s Messenger [sa]) that he recited in the two rak‘ahs Soorat al-Ikhlâṣ and Soorat al-Kâfiroon. He then returned to the Black Stone and placed his hand on it.
فَأَهَلَّ بِالتَّوْحِيدِ لَبَّيْكَ اللهم لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لك لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لك وَالْمُلْكَ لَا شَرِيكَ لك وَأَهَلَّ الناس بهذا الذي يُهِلُّونَ بِهِ فلم يَرُدَّ رسول اللَّهِ عليهم شيئا منه وَلَزِمَ رسول اللَّهِ تَلْبِيَتَهُ قال جَابِرٌ رضي الله عنه لَسْنَا نَنْوِي إلا الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ.
حتى إذا أَتَيْنَا الْبَيْتَ معه اسْتَلَمَ الرُّكْنَ فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا ثُمَّ نَفَذَ إلى مَقَامِ إبراهيم عليه السَّلَام فَقَرَأَ وَاتَّخِذُوا من مَقَامِ إبراهيم مُصَلًّى فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ فَكَانَ أبي يقول ولا أَعْلَمُهُ ذَكَرَهُ إلا عن النبي كان يَقْرَأُ في الرَّكْعَتَيْنِ قُلْ هو الله أَحَدٌ وَقُلْ يا أَيُّهَا الْكَافِرُونَ ثُمَّ رَجَعَ إلى الرُّكْنِ فَاسْتَلَمَهُ.
After that, he went out of the gate to Ṣafâ. As he came near it, he recited: Ṣafâ and Marwah are among the rites appointed by Allah, adding: I begin with what Allah began with. He first climbed Ṣafâ until he saw the House; facing the qibla, he declared the oneness of Allah, glorified Him, and said: There is no god but Allah, One; there is no partner with Him. To Him is the sovereignty. To Him all praises are due, and He is Powerful over everything. There is no god but Allah alone. He fulfilled His promise, helped His servant and defeated the confederates alone. He then made supplication in the course of saying such words three times.
He then descended and walked towards Marwah. When he reached the bottom of the valley, he walked briskly, and when he began to ascend, he walked until he reached Marwah. There he did as he had done at Ṣafâ. When it was his last round at Marwah, he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an ‘umrah. Therefore, he among you who has no sacrificial animals with him should remove iḥrâm and treat it as an ‘umrah. Surâqah ibn Mâlik ibn Ju‘shum got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? The Messenger of Allah (SA) intertwined the fingers of his hands and said twice: ‘Umrah has become incorporated in Hajj (adding): No, but forever and ever.
ثُمَّ خَرَجَ من الْبَابِ إلى الصَّفَا فلما دَنَا من الصَّفَا قَرَأ إِنَّ الصَّفَا والْمَرْوَةَ من شَعَائِرِ اللَّهِ أَبْدَأُ بِمَا بَدَأَ الله بِهِ فَبَدَأَ بِالصَّفَا فَرَقِيَ عليه حتى رَأَى الْبَيْتَ فَاسْتَقْبَلَ الْقِبْلَةَ فَوَحَّدَ اللَّهَ وَكَبَّرَهُ وقال لَا إِلَهَ إلا الله وَحْدَهُ لَا شَرِيكَ له ،له الْمُلْكُ وَلَهُ الْحَمْدُ وهو على كل شَيْءٍ قَدِيرٌ ،لَا إِلَهَ إلا الله وَحْدَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ ثُمَّ دَعَا بين ذلك قال مِثْلَ هذا ثَلَاثَ مَرَّاتٍ.
ثُمَّ نَزَلَ إلى الْمَرْوَةِ حتى إذا انْصَبَّتْ قَدَمَاهُ في بَطْنِ الْوَادِي سَعَى حتى إذا صَعِدَتَا مَشَى حتى أتى الْمَرْوَةَ فَفَعَلَ على الْمَرْوَةِ كما فَعَلَ على الصَّفَا حتى إذا كان آخِرُ طَوَافِهِ على الْمَرْوَةِ فقال لو أَنِّي اسْتَقْبَلْتُ من أَمْرِي ما اسْتَدْبَرْتُ لم أَسُقْ الْهَدْيَ وَجَعَلْتُهَا عُمْرَةً فَمَنْ كان مِنْكُمْ ليس معه هَدْيٌ فَلْيَحِلَّ وَلْيَجْعَلْهَا عُمْرَةً فَقَامَ سُرَاقَةُ بن مَالِكِ بن جُعْشُمٍ فقال يا رَسُولَ اللَّهِ أَلِعَامِنَا هذا أَمْ لِأَبَدٍ؟ فَشَبَّكَ رسول اللَّهِ أَصَابِعَهُ وَاحِدَةً في الْأُخْرَى وقال دَخَلَتْ الْعُمْرَةُ في الْحَجِّ مَرَّتَيْنِ لَا بَلْ لِأَبَدٍ أَبَدٍ.
‘Ali (RA) came from Yemen with sacrificial animals for the Prophet (SA) and found Fâṭimah (RAH) with those who had removed iḥrâm and had applied dye to her clothes and also some koḥl (antimony). He showed his disapproval of this, and she said: My father has commanded me to do this. ‘Ali used to say in Iraq: I went to the Messenger of Allah (SA) to tell him on Fâṭimah for what she had done and asked the (verdict) of Allah’s Messenger (SA) regarding what she had narrated from him, and I told him that I disapproved of her action. At this, he said: She has told the truth; she has told the truth. (The Prophet [SA] then asked ‘Ali:) What did you pronounce when you set out to perform Hajj? (‘Ali) said that he had said: O Allah, I set out to perform the same type of Hajj Your Messenger set out to perform. He said: I have with me sacrificial animals, so do not remove the iḥrâm. The total number of sacrificial animals that were brought by ‘Ali from Yemen and brought by the Prophet (SA) was one hundred. Then all the people, except the Prophet (SA) and those who had with them sacrificial animals, removed iḥrâm and had their hair cut.
وَقَدِمَ عَلِيٌّ من الْيَمَنِ بِبُدْنِ النبي فَوَجَدَ فَاطِمَةَ رضي الله عنها مِمَّنْ حَلَّ وَلَبِسَتْ ثِيَابًا صَبِيغًا وَاكْتَحَلَتْ فَأَنْكَر ذلك عليها فقالت إِنَّ أبي أَمَرَنِي بهذا. قال فَكَانَ عَلِيٌّ يقول بِالْعِرَاقِ فَذَهَبْتُ إلى رسول اللَّهِ مُحَرِّشًا على فَاطِمَةَ لِلَّذِي صَنَعَتْ مُسْتَفْتِيًا لِرَسُولِ اللَّهِ فِيمَا ذَكَرَتْ عنه فَأَخْبَرْتُهُ أَنِّي أَنْكَرْتُ ذلك عليها فقال صَدَقَتْ صَدَقَتْ مَاذَا قُلْتَ حين فَرَضْتَ الْحَجَّ قال قلت اللهم إني أُهِلُّ بِمَا أَهَلَّ بِهِ رَسُولُكَ قال فإن مَعِيَ الْهَدْيَ فلا تَحِلُّ قال فَكَانَ جَمَاعَةُ الْهَدْيِ الذي قَدِمَ بِهِ عَلِيٌّ من الْيَمَنِ وَالَّذِي أتى بِهِ النبي مِائَةً قال فَحَلَّ الناس كلهم وَقَصَّرُوا إلا النبي وَمَنْ كان معه هَدْيٌ.
On the day of tarwiyah (8th of Dhul-Ḥijjah), they put on the iḥrâm for Hajj, and went to Mina. The Messenger of Allah (SA) rode (to Mina) and prayed there the noon, afternoon, sunset, night, and dawn prayers. He then waited a little until the sun had risen and commanded that a tent of hide should be pitched at Namirah [adjacent to ‘Arafah]. The Messenger of Allah (SA) then set out, and Quraysh did not doubt that he would stop at al-Mash‘ar al-Ḥarâm (the sacred site) as Quraysh used to do in the pre-Islamic period. The Messenger of Allah (SA), however, continued until he got to ‘Arafah.
فلما كان يَوْمُ التَّرْوِيَةِ تَوَجَّهُوا إلى مِنًى فَأَهَلُّوا بِالْحَجِّ وَرَكِبَ رسول اللَّهِ فَصَلَّى بها الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالْفَجْرَ ثُمَّ مَكَثَ قَلِيلًا حتى طَلَعَتْ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ من شَعَرٍ تُضْرَبُ له بِنَمِرَةَ فَسَارَ رسول اللَّهِ ولا تَشُكُّ قُرَيْشٌ إلا أَنَّهُ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ كما كانت قُرَيْشٌ تَصْنَعُ في الْجَاهِلِيَّةِ فَأَجَاز رسول اللَّهِ حتى أتى عَرَفَةَ.
He found that the tent had been pitched for him at Namirah. There, he dismounted until the sun had passed the meridian, and he commanded that al-Qaṣwâ’ be saddled and brought to him. Then he came to the bottom of the valley and addressed the people (with the farewell pilgrimage) … Then the adhân was pronounced, and later the iqâmah, and he led the noon prayer. (Bilâl) then made the iqâmah and he the Prophet (SA) led the afternoon prayer, and he observed no other prayer in between the two. The Messenger of Allah (SA) then mounted his camel and came to the place of standing, making al-Qaṣwâ’ turn towards the side of the rocks; having the path taken by the pedestrians in front of him, and facing the qibla. He continued standing there until the sun set, and the yellow light had somewhat disappeared, and the disc of the sun had completely disappeared. He made Usâmah sit behind him, and he pulled the nose string of al-Qaṣwâ’ so forcefully that her head touched the saddle (to keep her under control), and he pointed to the people with his right hand to proceed with tranquility, and whenever he happened to pass over an elevated tract of sand, he slightly loosened the nose-string of his camel until she climbed up.
فَوَجَدَ الْقُبَّةَ قد ضُرِبَتْ له بِنَمِرَةَ فَنَزَلَ بها حتى إذا زَاغَتْ الشَّمْسُ أَمَرَ بِالْقَصْوَاءِ فَرُحِلَتْ له فَأَتَى بَطْنَ الْوَادِي فَخَطَبَ الناس ... ثُمَّ أَذَّنَ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْر ولم يُصَلِّ بَيْنَهُمَا شيئا ثُمَّ رَكِبَ رسول اللَّهِ حتى أتى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَصْوَاءِ إلى الصَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بين يَدَيْهِ وَاسْتَقْبَلَ الْقِبْلَةَ فلم يَزَلْ وَاقِفًا حتى غَرَبَتْ الشَّمْسُ وَذَهَبَتْ الصُّفْرَةُ قَلِيلًا حتى غَابَ الْقُرْصُ وَأَرْدَفَ أُسَامَةَ خَلْفَهُ وَدَفَعَ رسول اللَّهِ وقد شَنَقَ لِلْقَصْوَاءِ الزِّمَامَ حتى إِنَّ رَأْسَهَا لَيُصِيبُ مَوْرِكَ رَحْلِهِ وَيَقُولُ بيده اليمني أَيُّهَا الناس السَّكِينَةَ السَّكِينَةَ كُلَّمَا أتى حَبْلًا من الْحِبَالِ أَرْخَى لها قَلِيلًا حتى تَصْعَدَ.
He continued like this until he reached Muzdalifah, and there he led the evening and night prayers, with one adhân and two iqâmahs, and he did not observe supererogatory rak‘ahs between them. The Messenger of Allah (SA) then lied down until dawn and offered the dawn prayer, with an adhân and iqâmah, once the time was clearly in. He again mounted al-Qaṣwâ’, and when he came to al-Mash‘ar al-Ḥarâm, he faced the qibla, supplicated to Him, glorified Him, and pronounced His oneness, and continued standing until the daylight was very clear. He then proceeded before the sun rose. Seated behind him was al-Faḍl ibn ‘Abbâs …
When he came to the bottom of Muḥassir, he urged her (al-Qaṣwâ’) on a little; then he followed the middle road which comes out at al-jamrat ul-kubrâ. He came to the jamrah, which is near the tree, and threw seven small pebbles, saying Allâhu akbar (they were like the pebbles thrown in games). He did this at the bottom of the valley, and then went to the place of sacrifice. He sacrificed sixty-three [camels] with his own hand. Then he gave the rest of them to 'Ali, who sacrificed them, and he shared in his sacrifice with him. He then commanded that a piece of meat from each animal that was sacrificed be put in a pot. When they were cooked, both of them ate some of the meat and drank some of the soup.
The Messenger of Allah (SA) again rode and proceeded to the House, and he offered the noon prayer at Makkah. He came to the clan of ‘Abdul-Muṭṭalib, who were supplying water at Zamzam and said: Draw water, O Bani ‘Abdul-Muṭṭalib. Were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. Then, they handed him a bucket, and he drank from it.” (M – from Jâbir)
End of the long hadith of Jâbir describing the Hajj of the Messenger of Allah (SA).
حتى أتى الْمُزْدَلِفَةَ فَصَلَّى بها الْمَغْرِبَ وَالْعِشَاءَ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ ولم يُسَبِّحْ بَيْنَهُمَا شيئا. ثُمَّ اضْطَجَعَ رسول اللَّهِ حتى طَلَعَ الْفَجْرُ وَصَلَّى الْفَجْرَ حين تَبَيَّنَ له الصُّبْحُ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ الْقَصْوَاءَ حتى أتى الْمَشْعَرَ الْحَرَامَ فَاسْتَقْبَلَ الْقِبْلَةَ فَدَعَاهُ وَكَبَّرَهُ وَهَلَّلَهُ وَوَحَّدَهُ فلم يَزَلْ وَاقِفًا حتى أَسْفَرَ جِدًّا فَدَفَعَ قبل أَنْ تَطْلُعَ الشَّمْسُ وَأَرْدَفَ الْفَضْلَ بن عَبَّاسٍ ... حتى أتى بَطْنَ مُحَسِّرٍ فَحَرَّكَ قَلِيلًا ثُمَّ سَلَكَ الطَّرِيقَ الْوُسْطَى التي تَخْرُجُ على الْجَمْرَةِ الْكُبْرَى حتى أتى الْجَمْرَةَ التي عِنْدَ الشَّجَرَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مع كل حَصَاةٍ منها مِثْلِ حَصَى الْخَذْفِ رَمَى من بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ إلى الْمَنْحَرِ فَنَحَرَ ثَلَاثًا وَسِتِّينَ بيده ثُمَّ أَعْطَى عَلِيًّا فَنَحَرَ ما غَبَرَ وَأَشْرَكَهُ في هَدْيِهِ ثُمَّ أَمَرَ من كل بَدَنَةٍ بِبَضْعَةٍ فَجُعِلَتْ في قِدْرٍ فَطُبِخَتْ فَأَكَلَا من لَحْمِهَا وَشَرِبَا من مَرَقِهَا.
ثُمَّ رَكِبَ رسول اللَّهِ فَأَفَاضَ إلى الْبَيْتِ فَصَلَّى بِمَكَّةَ الظُّهْرَ فَأَتَى بَنِي عبد الْمُطَّلِبِ يَسْقُونَ على زَمْزَمَ فقال انْزِعُوا بَنِي عبد الْمُطَّلِبِ فَلَوْلَا أَنْ يَغْلِبَكُمْ الناس على سِقَايَتِكُمْ لَنَزَعْتُ مَعَكُمْ، فَنَاوَلُوهُ دَلْوًا فَشَرِبَ منه.
{…Pilgrimage to the House is a duty men owe to Allah; those who can afford the journey…} (Âl Imrân 3: 97)
وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلً
بَابُ صِفَةِ الْحَجِّ
[8 th Day of Dhul-Ḥijjah (Day of Tarwiyah )]
676. Tarwiyah means storing water; this was the day on which they would get water for ‘Arafât and Mina. All praise to Allah; now there is running water in both places.
677. The Stay in Mina on the 8th
Imam Ibn Qudâmah did not mention here the stay in Mina on the way to ‘Arafat. It is agreed upon that the sunnah is to go to Mina first and sleep over in Mina until the following day (the 9th), and then proceed to ‘Arafat after sunrise, thus praying five mandatory prayers in Mina. The following is from the long hadith of Jâbir:
"On the day of tarwiyah (8th of Dhul-Ḥijjah), they put on the iḥrâm for Hajj, and went to Mina. The Messenger of Allah (SA) rode (to Mina) and prayed there the noon, afternoon, sunset, night, and dawn prayers. He then waited a little until the sun had risen and commanded that a tent of hide should be pitched at Namirah [adjacent to ‘Arafah]. The Messenger of Allah (SA) then set out, and Quraysh did not doubt that he would stop at al-Mash‘ar al-Ḥarâm (the sacred site) as Quraysh used to do in the pre-Islamic period. The Messenger of Allah (SA), however, continued until he got to ‘Arafah.” (M – from Jâbir)
فلما كان يَوْمُ التَّرْوِيَةِ تَوَجَّهُوا إلى مِنًى فَأَهَلُّوا بِالْحَجِّ وَرَكِبَ رسول اللَّهِ فَصَلَّى بها الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالْفَجْرَ ثُمَّ مَكَثَ قَلِيلًا حتى طَلَعَتْ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ من شَعَرٍ تُضْرَبُ له بِنَمِرَةَ فَسَارَ رسول اللَّهِ ولا تَشُكُّ قُرَيْشٌ إلا أَنَّهُ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ كما كانت قُرَيْشٌ تَصْنَعُ في الْجَاهِلِيَّةِ فَأَجَازَ رسول اللَّهِ حتى أتى عَرَفَةَ.
678.
[9th Day of Dhul-Ḥijjah (Day of ‘Arafah )]
When the sun reached its zenith on the day of ‘Arafah, he prayed the dhuhr and ‘aṣr prayers combined, with one adhân and two iqâmahs. Then he went to the standing place 679 – and all of ‘Arafât is a standing place, except for the middle and bottom of the valley of ‘Uranah.
فَإِذَا زَالَتِ الشَّمْسُ يَوْمَ عَرَفَةَ، صَلَّى الظُّهْرَ وَالْعَصْرَ يَجْمَعُ بَيْنَهُمَا بِأَذَانٍ وَإِقَامَتَيْنِ، ثُمَّ يَصِيْرُ إِلَى الْمَوْقِفِ، وَعَرَفَةُ كُلُّهَا مَوْقِفٌ، إِلاَّ بَطْنُ عُرَنَةَ.
It is preferable to stand at the site where the Prophet (SA) stood, or close to the rocks, having the pedestrians in front of him, and facing the qibla while riding. 680
وَيُسْتَحَبُّ أَنْ يَقِفَ فِيْ مَوْقِفِ النَّبِيِّ ، أَوْ قَرِيْبًا مِنَ الصَّخَرَاتِ، ويَجعَلُ حَبلَ المشَاةِ بَينَ يَدَيْهِ، وَيَستَقْبِلُ القِبْلَةَ وَيَكونُ رَاكِبًا.
679. This is what is to be done in ‘Arafah after the prayer, according to the long hadith of Jâbir:
"… until the sun had passed the meridian, he commanded that al-Qaṣwâ’ (his she-camel) should be saddled and brought to him. Then he came to the bottom of the valley and gave a sermon to the people." (M – from Jâbir)
حتى إذا زَاغَتْ الشَّمْسُ أَمَرَ بِالْقَصْوَاءِ فَرُحِلَتْ له فَأَتَى بَطْنَ الْوَادِي فَخَطَبَ الناس.
After that, he prayed and proceeded to stand at the standing station:
"(Bilâl then) pronounced the adhân, and later on he pronounced the iqâmah and he (the Prophet [SA]) led the noon prayer. He (Bilâl) then made the iqâmah and the Prophet (SA) led the afternoon prayer, and he observed no other prayer in between the two." (M – from Jâbir)
ثُمَّ أَذَّنَ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ ولم يُصَلِّ بَيْنَهُمَا شيئا.
680. From the long hadith of Jâbir:. This is what is to be done in ‘Arafah after the prayer, according to the long hadith of Jâbir:
He should say often, “There is no god but Allah, alone, without partners. To Him belongs the dominion, and all praise is due to Him. In His Hands is all goodness, and He is All-Capable of all things." The pilgrim should excel in making supplication and seeking Almighty Allah 681 until sunset. 682
وَيُكْثِرُ مِنْ قَوْلِ: "لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، بِيَدِهِ الْخَيْرُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ."، وَيَجْتَهِدُ فِي الدُّعَاءِ وَالرَّغْبَةِ إِلَى اللهِ عز وجل، إِلَى غُرُوْبِ الشَّمْسِ.
He should then move with the imam to
ثُمَّ يَدْفَعُ مَعَ الإِمَامِ إِلَى
"The Messenger of Allah (SA) then mounted his camel and came to the place of standing, making his she-camel, al-Qaṣwâ’, turn towards the side of the rocks; having the path of the pedestrians in front of him, and faced the qibla." (M – from Jâbir)
ثُمَّ رَكِبَ رسول اللَّهِ حتى أتى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَصْوَاءِ إلى الصَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بين يَدَيْهِ وَاسْتَقْبَلَ الْقِبْلَةَ.
681. For the Prophet (SA) said:
"The best supplication is that on the day of ‘Arafah, and the best words I – and the Prophets before me – have said is: There is none worthy of worship except Allah, alone, without partners." (Ba,Mâlik. al-Albâni:S)
أَفْضَلُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ وَأَفْضَلُ ما قلت أنا وَالنَّبِيُّونَ من قَبْلِي لاَ إِلَهَ إِلاَّ الله وَحْدَهُ لاَ شَرِيكَ له.
682. From the long hadith of Jâbir:
“He continued standing there until the sun set, and the yellow light had somewhat disappeared, and the disc of the sun had completely disappeared.” (M – from Jâbir)
فلم يَزَلْ وَاقِفًا حتى غَرَبَتْ الشَّمْسُ وَذَهَبَتْ الصُّفْرَةُ قَلِيلًا حتى غَابَ الْقُرْصُ.
Once he has reached Muzdalifah, he should pray maghrib and ‘ishâ’ before he unloads his belongings. He should combine the prayers, and then sleep over in that place. 685
فَإِذَا وَصَلَ مُزْدَلِفَةَ صَلىَّ الْمَغْرِبَ وَالْعِشَاءَ قَبْلَ حَطِّ الرِّحَالِ يَجْمَعُ بَيْنَهُمَا، ثُمَّ يَبِيْتُ بِهَا.
[10 th Day of Dhul-Ḥijjah (Day of Eid )]
After that, he should pray fajr while it is still dark and go to al-Mash‘ar al-Ḥarâm and stand there and supplicate. 686
ثُمَّ يُصَلِّي الْفَجْرَ بِغَلَسٍ وَيَأْتِي الْمَشْعَرَ الْحَرَامَ، فَيَقِفُ عِنْدَهُ، وَيَدْعُوْ.
683. A way between two mountains after ‘Arafah, which is not the route (known as Dabb) that the Prophet (SA) took to ‘Arafah.
684. From the long hadith of Jâbir:
“And he pulled the nose string of al-Qaṣwâ’ so forcefully that her head touched the saddle (to keep her under control), and he pointed to the people with his right hand to proceed with tranquility." (M – from Jâbir)
وَدَفَعَ رسول اللَّهِ وقد شَنَقَ لِلْقَصْوَاءِ الزِّمَامَ حتى إِنَّ رَأْسَهَا لَيُصِيبُ مَوْرِكَ رَحْلِهِ وَيَقُولُ بيده اليمني أَيُّهَا الناس السَّكِينَةَ السَّكِينَةَ.
685. From the long hadith of Jâbir:
“…Until he reached Muzdalifah, and there he led the maghrib and 'ishâ’ prayers, with one adhân and two iqâmahs, and did not observe supererogatory rak‘ahs between them. The Messenger of Allah (SA) then lied down until dawn.” (M – from Jâbir)
حتى أتى الْمُزْدَلِفَةَ فَصَلَّى بها الْمَغْرِبَ وَالْعِشَاءَ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ ولم يُسَبِّحْ بَيْنَهُمَا شيئا ثُمَّ اضْطَجَعَ رسول اللَّهِ حتى طَلَعَ الْفَجْرُ.
686. From the long hadith of Jâbir:
It is preferable that he include the following in his supplication, “O Allah, as You enabled us to stand at it [al-Mash‘ar al-Ḥarâm] and see it, enable us to mention You as You guided us, and forgive us and bestow mercy on us as You promised us in Your saying (and Your speech is all true): {But when you depart from ‘Arafât, remember Allah at al-Mash‘ar al-Ḥarâm. And remember Him, as He has guided you, for indeed, you were before that among those astray. Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.} (al-Baqarah 2: 198-199).” 687
وَيَكُوْنُ مِنْ دُعَائِهِ: اللّهُمَّ كَمَا وَقَفْتَنَا فِيْهِ، وَأَرَيْتَنَا إِيَّاهُ، فَوَفِّقْنَا لِذِكْرِكَ، كَمَا هَدَيْتَنَا، وَاغْفِرْ لَناَ وَارْحَمْنَا، كَمَا وَعَدْتَنَا بِقَوْلِكِ، وَقَوْلُكَ الْحَقُّ: "فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ. ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ"
“…And offered the dawn prayer with an adhân and iqâmah once the time was clearly in. He again mounted al-Qaṣwâ’, and when he came to al-Mash‘ar al-Ḥarâm, he faced towards the qibla, supplicated to Him, glorified Him, and pronounced His oneness, and continued standing until the daylight was very clear. He then proceeded before the sun rose.” (M – from Jâbir)
وَصَلَّى الْفَجْرَ حين تَبَيَّنَ له الصُّبْحُ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ الْقَصْوَاءَ حتى أتى الْمَشْعَرَ الْحَرَامَ فَاسْتَقْبَلَ الْقِبْلَةَ فَدَعَاهُ وَكَبَّرَهُ وَهَلَّلَهُ وَوَحَّدَهُ فلم يَزَلْ وَاقِفًا حتى أَسْفَرَ جِدًّا فَدَفَعَ قبل أَنْ تَطْلُعَ الشَّمْسُ.
687. This supplication is not from the Prophet (SA). The fuqahâ’ were lenient in accepting supplications and dhikrs that are not authentically traceable to the Prophet as long as their meanings are sound. Whether they come through weak chains or they are recommended by the righteous predecessors and scholars, one may use them without attributing them to the Prophet (SA).. From the long hadith of Jâbir:
He should stand until it is well lit, --- and then move before sunrise. 688
إِلَى أَنْ يُسْفِرَ، ثُمَّ يَدْفَعُ قَبْلَ طُلُوْعِ الشَّمْسِ.
[Symbolic Stoning of the Devil]
Once he reaches Muḥassir, 689 he should hasten until he arrives at Mina (about the distance of a stone’s throw). Then he should start with the jamrat ul-‘aqabah, 610 throwing seven pebbles at it that are like the pebbles for throwing. 691
فَإِذَا بَلَغَ مُحَسِّرًا أَسْرَعَ قَدْرَ رَمْيَةٍ بِحَجَرٍ حَتَّى يَأْتِيَ مِنًى، فَيَبْدَأُ بِجَمْرَةِ الْعَقَبَةِ فَيَرْمِيْهَا بِسَبْعِ حَصَيَاتٍ كَحَصَى الْخَذْفِ.
He should say Allâhu akbar with every
يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ،
688. From the long hadith of Jâbir:
“…And continued standing until the daylight was very clear. He then proceeded before the sun rose.” (M – from Jâbir)
لم يَزَلْ وَاقِفًا حتى أَسْفَرَ جِدًّا فَدَفَعَ قبل أَنْ تَطْلُعَ الشَّمْسُ.
689. Muḥassir literally means ‘withholder’. The scholars indicated that it was called this because it is the place where Allah Almighty prevented the elephant of Abrahah from proceeding when Abrahah came to demolish the Kaaba. The Prophet (SA) did not like to stay a long time at a place where some of the previously destroyed nations existed and were tormented. He said to his Companions:
"Do not visit those who were tormented except while you are weeping, lest there befall you something like that which befell them." (Ag – from ‘Abdullâh ibn ‘Umar)
لَا تَدْخُلُوا على هَؤُلَاءِ الْمُعَذَّبِينَ إلا أَنْ تَكُونُوا بَاكِينَ أَنْ يُصِيبَكُمْ مِثْلُ ما أَصَابَهُمْ.
There is a lesson here for those who keep evil company. If the Prophet (SA) feared for his Companions from merely being in places where these kinds of people lived hundreds of years before, what would you think about taking them as intimate companions?
690. Jamrah is a heap of stones. Jamrat ul-‘aqabah is also referred to as jamrat ul-kubrâ (the larger jamrah).
691. Like those thrown in games, smaller than a hazelnut but larger than a chickpea.
He should say Allâhu akbar with every pebble and raise his hand while throwing. 692 He should also interrupt the talbiyah once he starts throwing. He should stand in the middle/bottom of the valley and face the qibla, 693 and he should not stand by it. 694
وَيَرْفَعُ يَدَهُ فِي الرَّمْيِ. وَيَقْطَعُ التَّلْبِيَةَ مَعَ ابْتِدَاءِ الرَّمْيِ، وَيَسْتَبْطِنُ الْوَادِيَ وَيَسْتَقْبِلُ الْقِبْلَةَ، وَلاَ يَقِفُ عِنْدَهَا.
692. The Prophet (SA) continued the talbiyah until he threw at jamrat ul-‘aqabah. (B – from Ibn ‘Abbâs and Usâmah). Like those thrown in games, smaller than a hazelnut but larger than a chickpea.
693. From the long hadith of Jâbir:
“He came to the jamrah, which is near the tree, and he threw seven small pebbles at it, saying Allâhu akbar (and they were like the pebbles thrown in games). He did this at the bottom of the valley, and then went to the place of sacrifice.” (M – from Jâbir)
حتى أتى الْجَمْرَةَ التي عِنْدَ الشَّجَرَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مع كل حَصَاةٍ منها مِثْلِ حَصَى الْخَذْفِ رَمَى من بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ إلى الْمَنْحَرِ.
694. To supplicate, as he does with the other two jamarât.
695. First Taḥallul
1- (A) + (+S): After two of the following three: stoning, shaving, and ṭawâf.
2- (a) + (-H, -m, -s): After stoning and shaving.
3- (-H2): After shaving only.
4- (a) + (-h, -M): After stoning only.
All agreed that it takes effect after stoning and shaving.
[Ṭawâf al-Ifâḍah]
Then he should proceed to Makkah and perform ṭawâf az-ziyârah, 697 which is the mandatory ṭawâf, with which the Hajj becomes complete.
ثُمَّ يُفِيْضُ إِلَى مَكَّةَ، فَيَطُوْفُ لِلزِّيَارَةِ، وَهُوَ الطَّوَافُ الَّذِيْ بِهِ تَمَامُ الْحَجِّ.
If he is performing tamattu‘, or if he did not perform sa‘iy with the ṭawâf of arrival, then he should perform sa’iy. 698
ثُمَّ يَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ، إِنْ كَانَ مُتَمَتِّعًا، أَوْ مِمَّنْ لَمْ يَسْعَ مَعَ طَوَافِ اْلقُدُوْمِ.
[End of Iḥrâm ]
After that, everything is permissible for him. 699
ثُمَّ قَدْ حَلَّ مِن كُلِّ شَيْءٍ.
It is recommended that he:
1. Drink from Zamzam with any intention that he wishes.
700
وَيُسْتَحَبُّ أَنْ يَشْرَبَ مِنْ مَاءِ زَمْزَمَ لِمَا أحبَّ وَيَتَضَلَّعَ مِنْهُ،
Each position has some merit, and the first two are safer, with the second being the safest. However, the last one may be more strongly supported by evidence, for there are several reports from ‘Â’ishah and Ibn ‘Abbâs (rahum) indicating that the first taḥallul is after the stoning. These reports are somewhat controversial, but they strengthen each other.
696. Meaning that any kind of lustful contact is forbidden, as well as being a party in the contract of marriage. (A/SM) Others said that only intercourse is forbidden, but the Prophet (SA) said “except women,” not “except intercourse.”
697. Also called ṭawâf al-ifâḍah; it is a pillar in Hajj. In this ṭawâf, there is no brisk walking with short steps, and there is no uncovering of the right shoulder.
698. For sa‘iy, see the previous chapter.
699. Including lustful contact with women and sexual intercourse. This is the case after he has completed the following three rites: stoning, shaving and ṭawâf
700. The Prophet (SA) said:
2. Drink his fill.
3. Then say, “O Allah, grant us with it knowledge that is beneficial, provision that is plentiful, quenching of thirst and satisfaction of hunger, and cure for all ailments. Wash with it my heart, fill it with awe of You, and fill it with Your wisdom.”
701
ثُمَّ يَقُوْلُ: "اللّهُمَّ اجْعَلْهُ لَنَا عِلْمًا نَافِعًا، وَرِزْقًا وَاسِعًا، وَرِيًّا وَشِبَعًا، وَشِفَاءً مِنْ كُلِّ دَاءٍ، وَاغْسِلْ بِهِ قَلْبِيْ، وَامْلأْهُ مِنْ خَشْيَتِكَ وحِكْمَتِكَ."
"The water of Zamzam is for whatever intention (request) it was drunk for." (A,Ha,Ma – from Jâbir. Many:R)
مَاءُ زَمْزَمَ لِمَا شُرِبَ له.
701. Reported with a weak chain from Ibn ‘Abbâs (rahuma), yet you may use it or any other supplication. It was prescribed in the madh-hab because it is comprehensive and includes the good of this life and the hereafter. There is flexibility concerning supplications, and you may ask Allah Almighty for whatever you please.
Chapter on What to Do after Removing Iḥrâm
بَابُ ماَ يَفْعَلُهُ بَعْدَ الْحِلِّ
[Sleeping over in Mina]
Then he should go to Mina and should not stay anywhere but there during the nights of Mina. 702
ثُمَّ يَرْجِعُ إِلَى مِنَى وَلاَ يَبِيْتُ لَيَالِيَهَا إِلاَّ بِهَا.
[Completion of the Symbolic Stoning of the Devil]
Then he should stone the jamarât each day after the sun reaches the meridian. --- 703
فَيَرْمِيْ بِهَا الْجَمَرَاتِ بَعْدَ الزَّوَالِ مِنْ أَيَّامِهَا، كُلَّ
702. For that is what the Prophet (SA) and his Companions did. He permitted al-‘Abbâs (RA) to stay overnight outside Mina (Ag) because al-‘Abbâs (RA) was in charge of the water supply and needed to be in Makkah.
703.
“The Messenger of Allah stoned jamrat ul-‘aqabah at forenoon on the day of sacrifice, and thereafter after zawâl (the sun reaching the meridian).” (M – from Jâbir)
رمى رَسُولَ اللَّهِ الجَمْرَةَ يوم النَّحْرِ ضُحًى فَأَمَّا بَعْدَ ذلك فَبَعْدَ زَوَالِ الشَّمْسِ.
There is no disagreement that the best time for stoning on the 11th, 12th and the 13th is between noon and sunset. However, there is some disagreement regarding the permissible times:
(A): Stoning of the major jamrah on the 10th is preferably done between sunrise and sunset. It is permissible, however, anytime from the middle of the night (midway between maghrib and fajr on the eve of the 10th) to sunset on the 10th.
Stoning of the three jamarât on subsequent days is only permissible between noon and sunset.
Note that, in the madh-hab, if someone did not do any stoning until the last day of tashreeq, they may do all of them on that day in the prescribed order (major for the 10th; minor, middle, major for the 11th; minor, middle, major for the 12th; minor, middle, major for the 13th). They will not be liable for any expiation.
Beginning – other positions: (a) + (-h, Muhammad al-Bâqir, Ṭâwoos, ‘Atâ’): It may be done before zawâl.
Each jamrah is stoned with seven pebbles. 704
جَمْرَةٍ بِسَبْعٍ حَصَيَاتٍ.
He starts with the first jamrah. 705 He faces the qibla and stones it with seven pebbles, as he did with jamrat ul-‘aqabah. Then he proceeds and stands to invoke Allah Almighty, and then goes to the middle jamrah and stones it as well. Then he stones jamrat ul-‘aqabah; but he does not stand by it. 706
فَيَبْتَدِئُ بِالْجَمْرَةِ الأُوْلَى، فَيَسْتَقْبِلُ الْقِبْلَةَ، وَيَرْمِيْهَا بِسَبْعٍ كَمَا رَمَى جَمْرَةَ الْعَقَبَةِ، ثُمَّ يَتَقَدَّمَ، فَيَقِفُ يَدْعُو اللهَ تَعَالَى، ثُمَّ يَأْتِي الْوُسْطَى، فَيَرْمِيْهَا كَذٰلِكَ. ثُمَّ يَرْمِيْ جَمْرَةَ الْعَقَبَةِ ، وَلاَ يَقِفُ عِنْدَهَا.
End – other positions: (-H, -S) It is allowed at night, which means that one may do the stoning of the 11th on the eve of the 12th. (-M) allows it also without liability but considers it qadâ’. Note that many contemporary scholars allow it from fajr to fajr. They base their view on the positions of earlier scholars and the lack of clear proof to restrict the time of stoning. They also cite the clear objective of facilitation and sparing the lives of Muslims by preventing the crowdedness and the consequent stampedes that have taken many lives in previous years.
704. As stated in several hadiths, including the long one of Jâbir..
705. Stoning the jamarât in the proper sequence is a condition for the validity of stoning, according to the majority. That is because the Prophet (SA) followed that sequence, and he said:
706. He stands to supplicate after the smaller and middle jamrats, but not after jamrat ul-‘aqabah. This is based on the following report:
Then he should stone the same way on the second day.
ُمَّ يَرْمِيْ فِي الْيَوْمِ الثَّانِيْ كَذٰلِكَ.
If the sun sets while he is still in Mina, he must stay overnight and stone the jamarât on the following day. 709
فَإِنْ غَرَبَتِ الشَّمْسُ وَهُوَ بِمِنًى، لَزِمَهُ الْمَبِيْتُ بِهَا، وَالرَّمْيُ مِنْ غَدٍ.
‘Abdullâh ibn ‘Umar (rahuma) used to stone the closest jamrah with seven pebbles, saying Allâhu akbar after each throw. Then he would proceed until he reached level ground. After that, he would stand facing the qibla for a long time, making supplications and raising his hands. Then he would stone the middle jamrah in the same way. Then he would move to the left towards level ground, and stand facing the qibla for a long time, making supplications and raising his hands. After that, he would stone jamrat ul-‘aqabah in the bottom of the valley, and he would not stand by it and would leave. He used to say: This is what I saw the Messenger of Allah (SA) do. (B)
عن ابن عُمَرَ رضي الله عنهما أَنَّهُ كان يَرْمِي الْجَمْرَةَ الدُّنْيَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ على إِثْرِ كل حَصَاةٍ ثُمَّ يَتَقَدَّمُ حتى يُسْهِلَ فَيَقُومَ مُسْتَقْبِلَ الْقِبْلَةِ فَيَقُومُ طَوِيلًا وَيَدْعُو وَيَرْفَعُ يَدَيْهِ ثُمَّ يَرْمِي الْوُسْطَى ثُمَّ يَأْخُذُ ذَاتَ الشِّمَالِ فيسهل وَيَقُومُ مُسْتَقْبِلَ الْقِبْلَةِ فَيَقُومُ طَوِيلًا وَيَدْعُو وَيَرْفَعُ يَدَيْهِ وَيَقُومُ طَوِيلًا ثُمَّ يَرْمِي جَمْرَةَ ذَاتِ الْعَقَبَةِ من بَطْنِ الْوَادِي ولا يَقِفُ عِنْدَهَا ثُمَّ يَنْصَرِفُ فيقول هَكَذَا رأيت النبي يَفْعَلُهُ.
707. Leaving on the 12th, after stoning and before sunset.
708. For Allah (ST) said:
{…But whosoever hastens to leave in two days, there is no sin on him, and whosoever stays on, there is no sin on him…} (al-Baqarah 2: 203)
فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ
709.
If he is making tamattu‘ or qirân, his Hajj and ‘umrah are completed.
فَإِنْ كَانَ مُتَمَتِّعًا أَوْ قَارِنًا، فَقَدِ اْنقَضَى حَجُّهُ وَعُمْرَتُهُ.
If he is making ifrâd, he goes out to at-Tan‘eem and enters into iḥrâm for ‘umrah from there; after that, he goes to Makkah and performs ṭawâf and sa‘iy and shaves or shortens his hair. 710
If he has no hair, it is recommended that he pass a razor over his head, and his Hajj and ‘umrah will then be completed.
711
وَإِنْ كَانَ مُفْرِدًا خَرَجَ إِلَى التَّنْعِيْمِ، فَأَحْرَمَ بِالْعُمْرَةِ مِنْهُ، ثُمَّ يَأْتِيْ مَكَّةَ، فَيَطُوْفُ وَيَسْعَى، وَيَحْلِقُ أَوْ يُقَصِّرُ. فَإِنْ لَمْ يَكُنْ لَهُ شَعَرٌ، اسْتُحِبَّ أَنْ يُمِرَّ الْمُوْسَى عَلَى رَأْسِهِ، وَقَدْ تَمَّ حَجُّهُ وَعُمْرَتُهُ.
The one making qirân does not do more than the one making ifrâd. However, 712 he and the
وَلَيْسَ فِيْ عَمَلِ الْقَارِنِ زِيَادَةً عَلَى
“If the sun sets while he is still in Mina in the middle of the days of Tashreeq, he must not leave until he has stoned the jamarât the following day." (Ba – from ‘Abdullâh ibn ‘Umar)
من غَرَبَت عليه الشَّمسُ وهُو بمِنَى من أوْسَط أيام التَّشريق فلا يَنْفِرَن حتى يَرْمِي الجِمار مِن الغَدِ.
This hadith has been reported from the Prophet (SA), albeit with a chain that was deemed weak by Ibn Ḥajar and others.
710. ‘Umrah after Hajj ul-Ifrâd
There is no evidence that the Prophet (SA) recommended that the one making ifrâd should make ‘umrah afterwards. However, they were recommended to do it according to the madh-hab, particularly if they are coming from a distant land and have not made ‘umrah before. It would have been better for them to make tamattu‘ or qirân, but some resort to this in order to avoid the hady (offering of an animal) and the alternative fasting.
711. This recommendation is not from the Prophet (SA) but from some of the scholars.
712. This is regarding the rites of Hajj, including ṭawâf and sa‘iy. As for the person making tamattu‘, he does a sa‘iy for his ‘umrah and one for his Hajj, and he shaves or shortens his hair twice.
one making tamattu‘ must sacrifice an animal 713 based on Allah Almighty's words: {…whoever performs ‘umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] – then a fast of three days during Hajj and of seven days when you have returned [home].} (al-Baqarah 2: 196)
عَمَلِ الْمُفْرِدِ، لَكِنْ عَلَيْهِ وَعَلَى الْمُتَمَتِّعِ دَمٌ، لِقَوْلِ اللهِ تَعَالَى: "فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنْ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ"
[Farewell to the House]
When he wants to return [to his homeland], he should not leave until he bids farewell to the House by making ṭawâf. This should be done after he has completed all his affairs, so that the last place he departs Makkah from is the House. 714
وَإِذَا أَرَادَ اْلقُفُوْلَ، لَمْ يَخْرُجْ حَتَّى يُوَدِّعَ الْبَيْتَ بِطَوَافٍ عِنْدَ فَرَاغِهِ مِنْ جَمِيْعِ أُمُوْرِهِ، حَتَّى يَكُوْنَ آخِرَ عَهْدِهِ بِاْلبَيْتِ.
If he engages in some business transactions after it [the ṭawâf], he must repeat it. 715
فَإِنِ اشْتَغَلَ بَعْدَهُ بِتِجَارَةٍ أَعَادَهُ.
713. Hady for the One Making Qirân
This is the opinion of the four madh-habs, since the one making qirân performed both ‘umrah and Hajj in one trip. Thus, he should slaughter an animal like the one making tamattu‘, to show gratitude to Allah (ST), Who permitted him to do so.
714. Farewell Ṭawâf
This ruling is from this report:
“The people were commanded to make the House their last place (to visit) before departure, but a concession was made for menstruating women.” (Ag – from Ibn ‘Abbâs)
عن بن عَبَّاسٍ رضي الله عنهما قال >>أُمِرَ الناس أَنْ يَكُونَ آخِرُ عَهْدِهِمْ بِالْبَيْتِ إلا أَنَّهُ خُفِّفَ عن الْحَائِضِ.
They agreed on the farewell ṭawâf being sunnah (recommended or mandatory), and that it is not a pillar.
715. Based on the report in the previous footnote.
It is recommended for him, if he makes ṭawâf, to stand at al-multazam (the place to be embraced), which is between the pillar (the Black Stone) and the door. He should embrace the House 716 and say, “O Allah, this is Your House, and I am Your slave, son of Your male slave, son of Your female slave. You have carried me on a creature that You subdued to me. And You caused me to travel through Your lands until You caused me to reach Your House by Your grace. And You have enabled me to perform my rites (of pilgrimage). If You were pleased with me, then I beg You to be
وَيُسْتَحَبُّ لَهُ إِذَا طَافَ أَنْ يَقِفَ فِي الْمُلْتَزَمِ بَيْنَ الرُّكْنِ وَالْبَابِ ، فَيَلْتَزِمُ الْبَيْتَ وَيَقُوْلُ: "اللّهُمَّ هَذاَ بَيْتُكَ، وَأَنَا عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ، حَمَلْتَنِيْ عَلَى مَا سَخَّرْتَ لِيْ مِنْ خَلْقِكَ، وَسَيَّرْتَنِيْ فِيْ بِلاَدِكَ، حَتَّى بَلَّغْتَنِيْ بِنِعْمَتِكَ إِلَى بَيْتِكَ، وَأَعَنْتَنِيْ عَلَى أَدَاءِ نُسُكِيْ، فَإِنْ كُنْتَ رَضِيْتَ عَنِّيْ، فَازْدَدْ عَنِّيْ رِضًا، وَإِلاَّ فَمُنَّ الآنَ قَبْلَ أَنْ تَنْأَى عَنْ بَيْتِكَ دَارِيْ، فَهَذَا أَوَانُ انْصِرَافِيْ إِنْ أَذِنْتَ لِيْ، غَيْرَ مُسْتَبْدِلٍ
This, however, would not apply to a person who buys something on his way, or a person who is waiting for his travel companions.
716. For ‘Amr ibn Shu‘ayb (the grandson of ‘Abdullâh ibn ‘Amr ibn al-‘Âṣ) reported from his father that he said:. Based on the report in the previous footnote.
“I made ṭawâf with ‘Abdullâh, and when we came behind the Kaaba, I said, ‘Should we not seek refuge with Allah?’ He said, 'We seek refuge with Allah from the fire.' Then he went and touched the Black Stone and stood between the pillar (the Black Stone) and the door, and he put his chest, face, arms, and hands like this, and he stretched them out and then said, ‘I saw the Messenger of Allah (SA) do that.’” (D; W)
عن عَمْرِو بن شُعَيْبٍ عن أبيه قال طُفْتُ مع عبد اللَّهِ فلما جِئْنَا دُبُرَ الْكَعْبَةِ قلت ألا تَتَعَوَّذُ قال نَعُوذُ بِاللَّهِ من النَّارِ ثُمَّ مَضَى حتى اسْتَلَمَ الْحَجَرَ وَأَقَامَ بين الرُّكْنِ وَالْبَابِ فَوَضَعَ صَدْرَهُ وَوَجْهَهُ وَذِرَاعَيْهِ وَكَفَّيْهِ هَكَذَا وَبَسَطَهُمَا بَسْطًا ثُمَّ قال هَكَذَا رأيت رَسُولَ اللَّهِ يَفْعَلُهُ.
This hadith itself is weak, but there are reports from Ibn ‘Abbâs (rahuma) in which he said, “The part to be embraced is between the pillar and the door.” (Ibn Abi Shaybah and others. Ibn Ḥajar:S)
more pleased. Otherwise, be pleased with me now before my place of residence becomes away from Your House, for now I am about to depart, if You permit me, without forsaking You or Your House. O Allah, give me safety and good physical health and protect me in my faith. Let my affairs turn out well. (Let me find my family well and safe upon my return). Help me to obey You as long as You keep me alive, and give me the good of this world and the hereafter, for You are able to do all things.” 717
Then he supplicates as he likes and sends peace and blessings on the Prophet (SA).
بِكَ، وَلاَ بِبَيْتِكَ وَلاَ رَاغِبٍ عَنْكَ، وَلاَ عَنْ بَيْتِكَ. اللَّهُمَّ فَأَصْحِبْنِي الْعَافِيَةَ فِيْ بَدَنِيْ، وَالصِّحَةَ فِيْ جِسْمِيْ، وَاْلعِصْمَةَ فِيْ دِيْنِيْ، وَأَحْسِنْ مُنْقَلَبِيْ، وَارْزُقْنِيْ طَاعَتَكَ أَبَدًا مَا أَبْقَيْتَنِيْ، وَاجْمَعْ لِيْ بَيْنَ خَيْرَيِ الدُّنْيَا وَالآخِرَةِ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ." وَيَدْعُوْ بِمَا أَحَبَّ، ثُمَّ يُصَلِّيْ عَلَى النَّبِيِّ .
If one leaves before the farewell ṭawâf, he returns to do it if he is close; if he is far, he sends a sacrifice [of a sheep or a goat]. 718
فَمَنْ خَرَجَ قَبْلَ الْوَدَاعِ، رَجَعَ إِنْ كَانَ قَرِيْبًا، وَإِنْ كَانَ بَعِيْدًا بَعُثَ بِدَمٍ. إلاَّ الْحَائِضَ وَالنُّفَسَاءَ،
717. This beautiful supplication is not from the Prophet (SA). The fuqahâ’ were lenient in accepting supplications and dhikrs that are not authentically traceable to the Prophet (SA) as long as their meanings are sound. Whether they come through weak chains or they are recommended by the righteous predecessors and scholars, one may use them without attributing them to the Prophet (SA).
718. For that is the ruling of leaving out a mandatory action of Hajj. This is based on the statement of Ibn ‘Abbâs (rahuma):
“Whoever forgets one of the rites or leaves it out must slaughter an animal.” (Mâlik; Nawawi in al-Majmoo‘:S)
>>من نَسِيَ من نُسُكِهِ شيئا أو تَرَكَهُ فَلْيُهْرِقْ دَمًا.
The exceptions are a menstruating woman and one with postpartum bleeding. They are not obliged to perform the farewell (ṭawâf). 719 It is recommended for them to stand at the door of the masjid and supplicate. 720
إلاَّ الْحَائِضَ وَالنُّفَسَاءَ، فَلاَ وَدَاعَ عَلَيْهِمَا، وَيُسْتَحَبُّ لَهُمَا الْوُقُوْفُ عِنْدَ بَابِ الْمَسْجِدِ، وَالدُّعَاءُ.
Note: this is not from the speech of the Prophet (SA), but it is the fatwa of a Companion and is uncontested by other Companions (rahum).
719. Based on the following report:
“The people were commanded to make the House their last place (to visit) before departure, but a concession was made for menstruating women.” (Ag – from Ibn ‘Abbâs)
عن ابن عَبَّاسٍ رضي الله عنهما قال >>أُمِرَ الناس أَنْ يَكُونَ آخِرُ عَهْدِهِمْ بِالْبَيْتِ إلا أَنَّهُ خُفِّفَ عن الْحَائِضِ.
720. There is no report from the Prophet (SA) concerning this, but it is for her own benefit to see the masjid and be close to it, and to supplicate before her departure.
Steps of Hajj
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