Hajj and Umrah by Shaykh Saleh As Saleh

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HAJJ AND ÙMRAH
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A ‫اﻟﺸﻴﺦ دﻛﺘﻮر ﺻﺎﻟﺢ اﻟﺼﺎﻟﺢ رﺣﻤﻪ اﷲ‬
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SHAYKH DR. SALEH AS-SALEH (RAHIMAHULLAAH)
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‫اﻟﺤﺞ واﻟﻌﻤﺮة‬ Hajj and Ùmrah 2
CONTENTS
1. Hajj and Tawheed 4
Chapter 1: Introduction ……………………………………………………………………… 5

Chapter 2: “Take From Me Your Rites of Hajj”……………………………………………… 7
Chapter 3: Hajj and ‘Uboodiyyah to Allaah …………………………………………………... 8
Chapter 4: Contemplations …………………………………………………………………... 10
Chapter 5: Prior to Hajj and/or Umrah………………………………………………………. 15
Chapter 6: The Pillars of Hajj ………………………………………………………………... 16
Chapter 7: The Waajibaat (Obligatory Acts) of Hajj………………………………………….. 17
Chapter 8: Mahthoorat Al-Ihraam (Prohibited Acts During Ihraam)…………………………. 18
Chapter 9: Prohibited Acts within the Precincts of the Haram………………………………... 19
Chapter 10: Types of Hajj……………………………………………………………………. 20
Chapter 11: The Rituals of Hajj………………………………………………………………. 21
Chapter 12: Reminders ………………………………………………………………………. 25
Chapter 13: The Reward ……………………………………………………………………... 26
2. Hajj: Points of Benefit 27
Chapter 1: Rulings …………………………………………………………………………… 28

Chapter 2: Conditions Obligating the Hajj…………………………………………………… 30
Chapter 3: Delegating in Hajj………………………………………………………………… 38
Chapter 4: Al-Hajj Al-Mabroor ……………………………………………………………… 42
Chapter 5: Must the Hajj be Done Promptly Without Delay or at Ease?……………………… 43
Chapter 6: Hajj of the Child………………………………………………………………….. 45
Chapter 7: Hajj of the Insane………………………………………………………………… 47
Chapter 8: Mawaaqeet of Hajj………………………………………………………………... 48
Chapter 9: Ihraam……………………………………………………………………………. 52
Chapter 10: Types of Hajj……………………………………………………………………. 57
Chapter 11: Conditions of Hadee (Sacrificial Animal) ………………………………………… 60
Chapter 12: Menses in Ùmrah or Hajj……………………………………………………….. 61
Chapter 13: Talbiyyah………………………………………………………………………… 63
Chapter 14: Prohibited Things during Ihraam………………………………………………… 69
Chapter 15: Expiations for Violating the Conditions of Ihraam………………………………. 77
Chapter 16: Forbidden Acts within the Sacred Area of the Haram……………………………. 80
Chapter 17: Entering Makkah ………………………………………………………………... 84
Chapter 18: Tawaaf…………………………………………………………………………… 85
Chapter 19: Conditions of Tawaaf……………………………………………………………. 94
Chapter 20: Completion of Tawaaf…………………………………………………………… 95
Chapter 21: Sa'ee……………………………………………………………………………... 96
3 Hajj and Ùmrah ‫اﻟﺤﺞ واﻟﻌﻤﺮة‬
Chapter 22: Conditions of Saèe……………………………………………………………… 99

Chapter 23: Shaving or Shortening the Hair………………………………………………….. 100
Chapter 24: The Day of ‘Arafah Falling on a Friday………………………………………….. 101
Chapter 25: Staying in Muzdalifah …………………………………………………………… 104
Chapter 26: Leaving from Muzdalifah to Minaa……………………………………………… 107
Chapter 27: Minaa……………………………………………………………………………. 109
Chapter 28: Rulings on Casting the Pebbles (Ar-Ramee)……………………………………... 111
Chapter 29: The Rituals on the 10th –13th Dhul-Hijjah……………………………………… 114
Chapter 30: Farewell Tawaaf (Tawaaful-Wadaa’)……………………………………………... 118
Chapter 31: Leaving Makkah…………………………………………………………………. 119
Chapter 32: Fawaat and Ihsaar………………………………………………………………... 120
Chapter 33: Pillars and Obligations of Ùmrah and Hajj……………………………………… 123
Chapter 34: Hadee and Udhiyyah…………………………………………………………….. 125
3. Hajj: Questions and Answers 143
1. What is the meaning of al-Hajj al-Mabroor?…………………………………………………. 144

2. Why was the Ka’bah called ‘Baytullaah al-Haraam’?…………………………………………. 147
3. Who was the one who built the Ka’bah?………………………………………...…………... 149
4. Why is the Ka’bah given this name?………………………………………………………… 149
5. Is looking at the Ka’bah worship?………………………………………...………………… 150
6. Is trading permissible during Hajj and ‘Umrah?………………...………………….………… 150
7. Is Hajj ordained upon the Jinn?………………………………..………………….………… 151
8. Can one make Hajj on behalf on the Messenger and his Companions ?...…………….... 153
9. What are the stopping stations in Hajj?...………………………………………………….... 154
10. Did the Prophet complete the ‘Umrah of Hudaybiyyah?…………………………………. 155
11. How many ‘Umrahs did the Prophet make and what were they?……………………….... 155
12. What is the difference between Tawaaf al-Qudoom, Tawaaf al-Ifaadah and Tawaf al-Widaa?…... 156
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Chapter 1: Introduction
‫ﻢ‬
‫ﻦ اﻟ ﺮﺣﻴـ‬
‫ـ‬ ‫ﷲ اﻟ ﺮﺣْﻤ‬
‫ﻢا‬
‫ﺑﺴْـ‬
‫إن اﻟﺤﻤﺪ ﷲ ﻧﺤﻤﺪه و ﻧﺴﺘﻌﻴﻦ ﺑﻪ وﻧﺴﺘﻐﻔﺮه وﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﺷﺮور أﻧﻔﺴﻨﺎ و ﺳﻴﺌﺎت أﻋﻤﺎﻟﻨﺎ‬
.‫ وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ اﷲ وﺣﺪه ﻻ ﺷﺮﻳﻚ ﻟﻪ‬.‫ﻣﻦ ﻳﻬﺪه اﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ وﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎدي ﻟﻪ‬
.‫وأﺷﻬﺪ أن ﻣﺤﻤﺪًا ﻋﺒﺪه ورﺳﻮﻟﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﻋﻠﻰ آﻟﻪ وﺻﺤﺒﻪ وﺳﻠﻢ‬
All Praise is due to Allaah; we praise Him, and seek His help and forgiveness. We seek refuge in
Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever
Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify
that there is no true God worthy of being worshipped except Allaah, alone, without partner or
associate. I further testify that Muhammad is His slave and Messenger ()1. May Allaah’s salaah
and salaam also be granted to the Prophet’s pure family and to all of his noble companions.
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O you who believe! Fear Allaah [by doing all that He ordered and abstaining from all that He
forbade] as He should be feared [obey Him, be thankful to Him, and remember Him always]
and die not except in a state of Islaam [as Muslims with complete submission to Allaah].
(Qur’aan 3:102).
RQ P O N M L K J I H G F E D C B Am

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O mankind! Be dutiful to your Rabb2 [Allaah], Who created you from a single person
[Adam] and from him [Adam] He created his wife [Eve], and from them both He created
many men and women. And fear Allaah through Whom you demand your mutual [rights]
1
(sallallaahu ‘alayhi wasallam) The salaah and salaam of Allaah be upon His Prophet Muhammad. The salaah of Allaah
upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the
Most High, who istawaa (ascended) upon His ‘arsh (Throne), which is above the seven skies, in a manner that suits
His Majesty. The angels also praise the Prophet . The salaam is Allaah’s safeguarding of the Prophet from
deficiencies and any kind of evil. When the Muslim says (sallallaahu ‘alayhi wasallam), he invokes Allaah to grant His
Praise and Security to Prophet Muhammad. [See Ibnul Qayyim’s jalaa’ul afhaam fee fadlis-salaati-wa-salaam ‘alaa
muhammadin khairil ‘anaam, (Damascus: daar ibn katheer, and Al-Madeenah, Saudi Arabia: daar at-turaath,
1408Hj/1988), p.128.]
2
Rabb: Allaah is Ar-Rabb. He is the One Who gave all things the power to grow, to move and to change, to
Whom belongs the Creation and Commandment; the Master Who has no equal in His Sovereignty, Predominance,
and Highness, The One Who Provides for and Sustains all that exists.
and [do not cut the relations of] the wombs [kinship]. Surely, Allaah is ever an All-Watcher
over you. (Qur’aan 4:1).
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O you who believe! Keep your duty to Allaah and fear Him, and speak [always] the truth.
He will direct you to do righteous good deeds and will forgive you your sins. And
whosoever obeys Allaah and His Messenger has indeed achieved a great success.
(Qur’aan 33:70-71).

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It proceeds that the most truthful speech is that of Allaah's Book [the Qur’aan] and that the best
of guidance is that of Muhammad . The worst of evils are muhdathaatuha (newly-invented
matters [in the deen]3), and every innovated matter (in the deen) is a bid’ah; every bid’ah is a dalaalah
(misguidance), and every dalaalah is in the Fire of Hell.
3
Deen: The practical and doctrinal aspects of deen are more comprehensive than the western concept of religion. It is
the way of life prescribed by Allaah, i.e. Islaam.
Chapter 2: “Take From Me Your Rites of Hajj”
7&88'-9‫وא‬:7‫<ل‬
The Prophet () said: “Take From Me Your Rites of Hajj”
Hajj is an act of worship that must be devoted only to Allaah. It is a declaration and a
manifestation of the belief in the Oneness (tawheed) of Allaah. It is a time to call upon Allaah to
purify the self from any worship to other than Him. The Muslim who declares the talbiyyah:
(Labbaika allaahumma labbaik. labbaika laa shareeka laka labbaik; innal-hamda wan-ni'mata laka wal
mulk, laa shareeka lak) understands that it is a du’aa that means:
“Here I am O Allaah, here I am. Here I am, You have no partner, here I am. Surely all praise is due to You,
and every bounty is from You, and all dominion is Yours, and You have no partner.”
The Muslim, therefore, should submit himself completely (mentally, spiritually, and physically) to
Allaah Alone. No worship should be devoted to statues, tombs, religious leaders, righteous men
(dead or alive) or any part of the creation!
The tawheed of Allaah requires the Muslim to follow the perfect way of worship. This is the way
(sunnah) of Muhammad as understood by the sahaabah (the companions of the Prophet ),
who were the best of mankind.
Hajj is to set out for Makkah to worship Allaah by performing certain religious rites in
accordance with the Prophet's sunnah. Allaah 4 says:
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And Pilgrimage to the House is a duty on mankind [owed] to Allaah for whoever can find
a way there. (Qur’aan 3:97).
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And properly perform the Hajj and ‘Umrah for Allaah. (Qur’aan 2:196).
The Prophet said: “Whoever performs Hajj (solely for Allaah) and in the course of it abstains from
sensual and sinful acts, he will return as pure as on the day his mother gave birth to him.”5
4
‘Azza Wajall: Most Mighty and Most Majestic is He (Allaah).
5
This hadeeth was narrated by Abu Hurairah and recorded by Al-Bukhaaree [saheeh al-bukhaaree (Arabic/English),
V.2, hadeeth #596], Ahmad, An-Nassaa’i and Ibn Maajah.
Chapter 3: Hajj and ‘Uboodiyyah to Allaah
Hajj is an act of ‘uboodiyyah to Allaah . ‘Uboodiyyah is a comprehensive term that asserts the
meaning of the aayah:
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You Alone do we worship and You Alone do we seek for Help. (Qur’aan 1:5).
It comprises the slavery of the heart, tongue, and limbs to Allaah ‫ٮالعت‬. The slavery of the heart
includes both the qawl (sayings of the heart) and ‘amaal (actions of the heart). The qawl of the
heart is the belief (i’tiqaad) in what Allaah has informed about His Self, His Names and
Attributes, His Actions, His Angels, and all that which He revealed in His Book and sent upon
the tongue of His Messenger Muhammad .
The ‘amaal of the heart include love for Allaah, reliance upon Him, turning to Him in repentance,
fearing Him, having hope in him, devoting the deen sincerely to Him, having patience in what He
orders and forbids, having patience with His decrees and being pleased with them, having
allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and
becoming tranquil with Him.
The qawl (saying) of the tongue is to convey what Allaah has revealed (in the Qur’aan and in the
authentic sunnah regarding Himself, His Names and Attributes, His Actions, His Commands, His
Prohibitions, and all that is related to this deen), to call to it, defend it, to expose the false
innovations which oppose it, and to establish its remembrance and to convey what it orders.
The ‘amaal (actions) of the limbs include the salaat (prayers), Hajj, jihaad, attending the jumu’ah
prayers and the rest of the jamaa’aat (congregational prayers), assisting the weak, acting with
goodness and kindness to the creation, and other such acts.
This comprehensive meaning of the ‘uboodiyyah (or “of slavery” to Allaah) is a specific type of
‘uboodiyyah. The people who fall under this type of ‘uboodiyyah are the believers who obey, love,
and sincerely follow the deen of Allaah, Most High.
The second type of ‘uboodiyyah is the general one in which all creatures in the heavens and in the
earth are subdued to Allaah’s sovereign Authority and Power; everything is subservient to His
Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom
and He disposes the affairs as He pleases. This type of ‘uboodiyyah is known as the ‘uboodiyyah of
qahr (Subduing) and mulk (Sovereignty, Kingship, Possession, Mastership, etc.)
So, the part of the aayah signifying “You do we worship” asserts the adherence to the four
principles of the ‘uboodiyyah:
(1) The sayings of the heart,

(2) The actions of the heart,
(3) The sayings of the tongue, and
(4) The actions of the limbs.
The other part, “You Alone do we seek for Help,” stresses the fact that the believer must ask
Allaah alone to help him establish the ‘uboodiyyah and succeed in executing all what it requires.6
6
See Imaam Ibnul Qayyim’s madaarij-us-saalikeen (last edition), [Beirut, Lebanon, daar al-fikr, 1408/1988], V.1, pp.100-
101;105 (with a slight adaptation).
Chapter 4: Contemplations
1. This is a journey that was taken by Prophets and Messengers before you. Those who take by
the path of the Prophets magnify the tawheed of Allaah and His House. There are those, however,
who come to perform Hajj and their hearts are attached to other than Allaah. They invoke the
dead and the righteous, whether present or absent. This is the opposite of tawheed; it is shirk no
matter what they call it because it is setting up rivals besides Allaah. So, free your intention from
any kind of devotion to other than Allaah. Repent and come with a sincere heart submitting to
Allaah remembering what Ibraaheem and his son Ismaa’eel said when they were raising the
foundations of Allaah’s House, the ka’bah:
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“O our Rabb! Accept from us and make us submit to You in Islaam and show us our
manaasik [all the rite of Hajj] and accept our repentance.” (Qur’aan 2:128).
2. You are set to depart and you may or may not return to your home. Make this journey to
Allaah’s House as Allaah wants it. Think of the next journey that is surely coming, the one that
leads to the meeting of Allaah, Most High. This raises questions like: What did I prepare for that
Day? Am I following Allaah’s Commands? Am I a follower of the sunnah of Muhammad ? Do
I really know of Allaah? Am I a believer that Allaah is above the seven heavens over His ‘arsh as
He has stated in His Book and as His Messengers have asserted? Am I a believer that Allaah has
a true Face that suits His Majesty as He has affirmed in the Qur’aan and as has been affirmed by
His Prophet Muhammad ? Am I believer in all of Allaah’s Names, Attributes and Actions
which He has affirmed in His Book and by His Messengers? Or do I just take and accept by my
doubt, rejecting, or distorting7 the meanings of Allaah’s Attributes and Actions?
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And invoke not any other ilaah [god] along with Allaah, la ilaaha ilaa huwa [none has the
right to be worshipped but He], everything will perish save His Face. His is the Decision,
and to Him [all] shall be returned. (Qur’aan 28:88).
7
Through what is called figurative interpretation of His Attributes.
3. Know, may Allaah’s Mercy be upon you, that when you reach the meeqaat there is another
meeqaat that is still to come. It is the meeqaat (appointed meeting) on the Day of Resurrection:
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Say [O Muhammad ]: “[Yes] verily, those of old, and those of later times. All will surely
be gathered together for an appointed Meeting of a known Day. (Qur’aan 56: 49-50).
4. When you start saying the talbiyyah remember the Command of Allaah to Prophet
Ibraaheem :
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And proclaim to mankind the Hajj. They will come to you on foot and on every lean
camel; they will come from deep and distant [wide] mountain highways [to perform Hajj].
(Qur’aan 22:27).
The talbiyyah you make is in response to Prophet Ibraaheem’s proclamation to visit Allaah’s
house of worship. Allaah is Most Great.
5. Upon entering Makkah remember that you are in the Secure Sanctuary:
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Have We not established for them a secure sanctuary [Makkah], to which are brought
fruits of all kinds, −a provision from Ourselves, but most of them know not. (Qur’aan
28:57).
Let one commit himself to repentance, having a good opinion of Allaah, hoping that Allaah will
grant him security from His Punishment.
6. You will enter one of the gates of al-masjid al-haraam. Then there you are before the
magnificent House of Allaah, Most High, and the ka’bah. Now you see what you hoped to see
for a long time. Thank Allaah for making this possible and hope that He will grant you the
greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not
just in saying “alhamdu-lillaah,” but also by obeying Allaah while on Hajj and for the rest of your
life.
7. You start your tawaaf knowing that it is a great time for magnifying Allaah the Exalted.
Remember Him by His Names, Attributes, and Actions. Also while in tawaaf try to reflect
upon the time when Prophet Muhammad was prevented from doing the same thing you are
doing today. Then think about what he did in clearing out the site from the symbols signifying
worship to other than Allaah! All idols were demolished. Busy yourself with du’aa. Ask Allaah,
the Most Great, to make you hold to the correct belief and Path of the salaf and make you die on
it. Ask Allaah to save you from all forms of shirk and bid’ah.
8. While in sa’yee, contemplate on Haajar, the mother of Ismaa’eel, when she asked her husband
Ibraaheem : “Did Allaah order you to do this (leaving her and her baby Ismaa’eel in Makkah)?
He said: “Yes.” Her great response was: “Then He (Allaah) will not neglect us!” Think about this
great dependence upon Allaah when you are in the sa’yee walking the same path which Haajar
took in search for water and for the means of life around the mounts of safa and marwah. Think
about her endurance, perseverance and trust in Allaah. The sa’yee exemplifies the strong belief
that we are in need for the One Who Sustains and Provides: Allaah, the Exalted.
Think about Ibraaheem’s invocation on his way homeward to Palestine:
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O our Rabb! I have made some of my offspring to dwell in a valley with no cultivation,
by Your Sacred House [the ka’bah at Makkah]; in order, O our Rabb, that they may offer
prayers perfectly, so fill some hearts among men with love towards them, and [O Allaah]
provide them with fruits so that they may give thanks. (Qur’aan 14:37).
Men and fruits came to Makkah from many places. Ibraaheem returned to visit and later to
share with his son Ismaa’eel the noble task of raising the foundations of the ka’bah.
9. The standing on ‘arafaat is the Hajj. The crowds should remind you of the Day of
Resurrection. Humble yourself to Allaah, manifest your ‘uboodiyyah to Him Alone through du’aa
and sincere intention and strong determination to free yourself from the sins of the past and to
build up a commitment to rush for doing what is good. Think of becoming a better person when
you return. Rid yourself of the false pride and showing off because it may ruin what you may
gain on this day.
10. You gathered the pebbles and you are about to embark on stoning the jamaraat. This is an act
of obedience and remembrance of Allaah, Most Magnificent. The Prophet said:
“‫”إذا رﻣﻴﺖ اﳉﻤﺎر ﻛﺎن ﻟﻚ ﻧﻮرا ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬

“When you cast the small pebbles (i.e. at the jamaraat), it will be a light for you on the Day of Resurrection.”8
11. When performing the sacrifice remember the saying of Allaah, the Most High:
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It is neither their meat nor their blood that reaches Allaah, but it is your devotion that
reaches Him. (Qur’aan 22:37).
12. When you have completed your Hajj, do not think that the remembrance of Allaah has
ended. Listen to what Allaah says:
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So when you have accomplished your manaasik [i.e. the rites of Hajj] remember Allaah as
you remember your forefathers or with a far more remembrance. (Qur’aan 2:200).
Special note: If you intend to go Madeenah then the objective of your visit should be according
to the sunnah and not bid’ah. Your intention is to set on a journey to visit the Prophet’s mosque
and not his grave. When you reach the mosque and you pray upon entering then you may go to
the grave and say, “As-salaamu ‘alayka ayyuhan-nabiyy.”9 The same salaam is also mentioned when
you pass by Abu Bakr and ‘Umar (‫ )رضي ﷲ عنھما‬without innovations like:
8
Reported by Al-Bazzaar in his zawaa’id (p. 113) on the authority of Ibn ‘Abbaas ‫رضي ﷲ عنھما‬. Al-haafith Ibn Hajar
reported that its isnaad is hasan. This hadeeth is reported by Shayekh Al-Albaani in silsilat al-ahaadeeth as-saheehah, V.6,
hadeeth #2515.
9
The position of the scholars regarding visiting the gravesites by women can be summarized as follows:
(a) Disliked but not unlawful,
(b) Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of
sharee’ah at a gravesite, then she should be prevented from visiting the graves.
(c) Forbidden, and
1. Visiting the grave of the Prophet before praying in the mosque.

2. Making du’aa facing the grave.
3. Seeking nearness to Allaah by means of the Prophet . This is a prohibited form of
tawassul.
4. Seeking intercession from the Prophet .
5. Placing the hands upon the grills around the room containing the Prophet’s grave to seek
blessings, etc.10
Remember the Prophet’s sayings:
“...‫”وﻻ ﲡﻌﻠﻮا ﻗﱪي ﻋﻴﺪا‬

“Do not make my grave an ‘eed (place of celebration)...”11
“‫”ﻟﻌﻦ اﷲ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى اﲣﺬوا ﻗﺒﻮر أﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‬

“May Allaah’s curse be on the Jews and Christians for taking the graves of their Prophets as places of
worship.”12
“‫ﺎﻛﻢ ﻋﻦ ذﻟﻚ‬‫ ﻓﺈﱐ أ‬.‫ أﻻ ﻓﻼ ﺗﺘﺨﺬوا اﻟﻘﺒﻮر ﻣﺴﺎﺟﺪ‬.‫”إن ﻣﻦ ﻛﺎن ﻗﺒﻠﻜﻢ ورﻛﺎﻧﻮا ﻳﺘﺨﺬون اﻟﻘﺒﻮر ﻣﺴﺎﺟﺪ‬
“Those before you took the graves of their Prophets as places of worship. Do not take graves as places of worship
for verily I forbid you to do so.”13
13. The journey is not meant to gain any material reward. It is a selfless sacrifice solely for Allaah,
Most Majestic. It demands true love and fear of Him. It should be performed with full
consciousness of one’s heart, with full humility and submission to Allaah. It should not be
thought of as a tourist-type excursion or be performed as mere physical rites. It develops
sincerity, piety, humility, self-control, sacrifice, and true knowledge of the meaning of submission
and obedience to Allaah, Most High. It helps the pilgrim to be a better person who is devoted to
Allaah in every aspect of his life.
(d) A grave sin.
Many scholars state that women visiting the Prophet’s mosque may pronounce the salaam upon the Prophet away
from the gravesite since it is confirmed by many ahaadeeth that the salaam is related to the Prophet wherever the
person may be. The Prophet is in a state of barzakh (a state of existence that begins with death and lasts until the
Day of Resurrection), the nature of which is only known to Allaah, Most High. [See ash-mharhul mumti’, V.5, pp.475-
478].
10
Refer to Shayekh Al-Albaani’s book manaasik al-Hajj wal ‘umrah for more details.
11
Collected by Abu Daawood, [sunan abee daawood (English Translation), V.2, pp. 542-543, hadeeth #2037], and
Ahmad (2:367). Shayekh Al-Albaani stated that its isnaad (chain of narrators) is hasan (correct). [See tahtheer as-saajid
min ittikhaathil quboor masaajid by Shayekh Muhammad Naasirud-Deen Al-Albaani (4th edition), [Beirut: al-maktab al-
islaami, 1403/1983], p.97]
12
Collected by Al-Bukhaaree [saheeh al-bukhaaree (Arabic/English), V.2, p.232, hadeeth #414], and Muslim [saheeh
muslim (English trans.), V.1, p.268, hadeeth #1074], Abu Daawood, At-Tirmithee, An-Nassaa’i, and Ibn Maajah.
13
Saheeh muslim, (English trans.), V.1, p. 269, hadeeth #1083.
Chapter 5: Prior to Hajj and/or Umrah
The Muslim should:
1. Purify his creed (‘aqeedah) from any aspects of shirk, greater or lesser, as shirk destroys
one’s deeds.
2. Devote his Hajj purely and sincerely for Allaah.
3. Sincerely repent for all of his sins.
4. Acquire knowledge about Hajj and its rites.
5. Use halaal (lawful) means to support this great journey, taking what he will require (i.e.
not begging while on Hajj to meet his needs.)
6. Record all of his debts and include them in his Islamic Will.
7. Relieve himself from any kind of injustice which he may have inflicted upon others.
8. Secure the needs of his family members whom he leaves home.
9. Accompany the knowledgeable and righteous Muslims and stay away from the mubtadi’ah
(innovators in deen).
10. Perform salaat on time and as prescribed during the journey and in the Hajj period.
11. Safeguard his tongue from backbiting, arguing, complaining, etc.
12. Keep his beard and not shave it for Hajj or for any other reason, as this is prohibited.
13. Remember that it is unlawful for men to wear gold (rings included).
Chapter 6: The Pillars of Hajj
The Muslim’s Hajj is valid when the following pillars of Hajj are performed:
1. Ihraam (intention) of performing the rituals at anyone of the five meeqats (appointed
boundaries). This is known as the state of ihraam.
2. Wuqoof (standing) on 'arafaat.
3. Tawaaf: Walking seven times around the ka'bah.
4. Sa’yee: The walk made between Mount safaa and Mount marwah, a total of 7 one- way
trips, beginning at safaa.
Missing any of these pillars, whether intentionally or unintentionally, invalidates ones Hajj.
Chapter 7: The Waajibaat (Obligatory Acts) of Hajj
1. Ihraam (putting on the clothing of ihraam).

2. Wuqoof on 'arafaat until the sun sets.
3. Staying one night at Muzdalifah.
4. Staying in Mina during the days and nights of tashreeq: the 11th and 12th of Dhul-Hijjah
(for those leaving before the sun sets on the 12th day) and the 13th for those remaining.
5. Stoning the jamaraat (with pebbles).
6. Shaving or clipping the hair.
7. Farewell tawaaf (except for menstruating women).
According to many scholars, if any of the above actions is missed, the person should make up
for that by offering an animal as fidyah (compensation): An animal is sacrificed and distributed to
the needy of the haram.14
14
This is based upon the saying of Ibn ‘Abbaas ‫رضي ﷲ عنھما‬: “A person who forgets an act of the rituals (of Hajj)
or intentionally abandons it, let him shed the blood of (a sacrificial animal).”
Other scholars indicate that this is an ijtihaad (a scholarly opinion) on the part of Ibn ‘Abbaas ‫ رضي ﷲ عنھما‬since
there is no authentic report that the Prophet actually ordered such compensation, and Allaah knows best.
Ash-Shayekh Muhammad bin Saalih Al-’Uthaymeen holds the opinion that if the person violating an obligatory
ritual is unable to compensate by slaughtering a sacrificial animal, then he (or she) should sincerely repent and ask
Allaah for forgiveness and there is no fasting upon him (her).
Chapter 8: Mahthoorat Al-Ihraam (Prohibited Acts During Ihraam)
1. Clipping or shaving the hair.15

2. Clipping one's nails.
3. Wearing stitched cloth (for males).
4. Perfuming after ihraam.16
5. Males directly covering their heads.
6. Marriage contract.17
7. Sexual advances towards one’s spouse.
8. Deliberate sexual intercourse.18
9. Hunting wild animals.19
There is no expiation if what is prohibited in the state of ihraam is done out of ignorance,
forgetfulness, or against one’s will.
15 If the pilgrim shaves his hair because of ailment in his (her) scalp then he (she) must compensate by doing one of
three choices: (a) Three days of fasting, (b) offering an animal sacrifice (sheep or goat), or (c) feeding six (6) poor
people.
16 This is always prohibited for women if the scent would reach non-mahram men. This applies to any scent, not just
perfume.
17 It is a sinful act and the contract is invalid. The Prophet said: “A Muhrim must not marry himself, nor arrange the
marriage of another one, nor should he make the proposal of marriage.” Recorded by Muslim [saheeh muslim (English
translation), V.2, hadeeth #3278]. However, there is no evidence that necessitates a fidyah upon finalizing a marriage
contract in state of ihraam.
18 It is a sinful deed which invalidates the Hajj if it takes place prior to the stoning of jamaratul ‘aqabah on the
morning of Day 10. Both must repent, continue the rituals, make up the Hajj in the next year without delay and
offer an animal (camel or cow) as fidyah.
If the wife unwillingly yields to the intercourse then there is nothing upon her and her Hajj continues to be valid.
If, on the other hand, the deliberate intercourse takes place after the stoning of the ‘aqabah and prior to tawaaf al-
ifaadah, then according to the majority of the scholars, the Hajj is not invalidated but a fidyah (one sheep or goat, or
one-seventh of a camel or a cow) offering is a must. (See Shayekh Ibn ‘Uthaymeen’s ash-sharhul mumti’ ‘ala aaadil
mustaqni’ (1st edition), [Riyadh, Saudi Arabia: mu’assasat aasaam,1416Hj], pp.173-186, where authentic narrations from
Ibn ‘Abbaas and Ibn ‘Umar ‫ رضي ﷲ عنھم‬are detailed on pp.182-183).
19 Allaah Says (what means): “O you who believe! Kill not game while you are in a state of ihraam [for Hajj
or ‘umrah], and whosoever of you kills it intentionally, the penalty is an offering brought to the ka’bah, of an
eatable animal (i.e. sheep, goat, cow, etc.) equivalent to the one he killed, as adjudged by two just men
among you; or, for expiation, he should feed masaakeen (poor persons), or its equivalent in sawm (fasting),
that he may taste the heaviness (punishment) of his deed.” (Qur’aan 5:95).
Chapter 9: Prohibited Acts within the Precincts of the Haram20
The Prophet said: “Ibraheem declared Makkah sacred and made supplication for its people; and I declare
Al-Madeenah to be sacred as Ibraaheem declared Makkah sacred...”21
The following actions are forbidden in the haram sanctuary:22
1. Game hunting, chasing (or disturbing) or molesting.23

2. Cutting thorny bushes.
3. Cutting trees and vegetation (fresh grass).24
4. Al-luqata (dropped articles, an article found, more precisely “picked up”). The Prophet
stated that: “Things dropped (or fallen) in it (i.e. the haram territory) should not picked up except
by the one who would announce it publicly.”25
5. Carrying weapons.26
20 The Haram: “The forbidden” is the name of the sacred areas of the two cities of Makkah and Al-Madeenah.
Certain things and functions are forbidden within its boundaries while being permitted elsewhere. The boundaries of
the sacred area in Makkah are marked: 1) Tan’eem, 6 Kilometers (Km.) to the North, 2) Adaat laban, 12 Km. to the
South, 3) Al-ju’raanah, 16 Km. to the East, 4) Waadi nakhlah, 14Km North-East of the city, and 5) Formerly Al-
hudaybiyah, 15 Km. to the West (on Ash-shmaysi road).
The sacred area in Al-Madeenah lies between the two mountains ‘aeer (south of the city) and thaur (a red mountain to
the north of the city beyond the uhud mountain. (See Shayekh Saalih As-Sadlaan’s commentary on manhaj as-saalik by
Muhammad Al-Bayumi Ad-Damanhuri (1st edition), [Riyadh, Saudi Arabia, daar balansyah, 1417Hj], pp.444-459).
Except in Al-Madeenah where a man may take from the trees for the fodder of his camel. This has been reported by
Abu Daawood in his sunan, hadeeth #2030 and 2031. Ash-Shayekh al-muhaddith (scholar of hadeeth and its fiqh)
Muhammad Naasirud-Deen Al-Albaani graded hadeeth #2030 as authentic as in saheeh sunan abee daawood #2035. The
Prophet excluded one kind of grass (al-ithkir) from the forbidden list in the Makkah haram. This kind of grass is
used by goldsmiths and as a protective layer in the roofs of houses built from mud. It is also inserted between mud
blocks laid above the deceased in the grave. Some scholars permit taking from the grass of Al-Madeenah haram as
well. They also state that what is grown or planted by humans is not unlawful to cut. [See Shayekh Muhammad Al-
’Uthaymeen’s ash-sharhul mumti’ ‘ala zaadil mustaqni’, V.7, pp.250-260].
21
An agreed upon hadeeth. Contrary to what is stated by many Muslims as well as in the news media, there is no
haram that is legally assigned to Al-Masjid Al-Aqsa or Masjid Ibraaheem in Al-Khaleel (Hebron), Palestine.
22
Evidence is mostly reported in Al-Bukhaaree and Muslim. See saheeh al-Bukhaaree (Arabic/English) V.2, hadeeth
#657 and V.3, hadeeth #59, 60, 91; saheeh muslim (English translation), V.2, hadeeth #3139-3144.
23
Although it is a sinful act, there is no prescribed penalty for game hunting in the haram territory of Al-Madeenah.
24
Except in Al-Madeenah where a man may take from the trees for the fodder of his camel. This has been reported
by Abu Daawood in his sunan, hadeeth #2030 and 2031. Ash-Shayekh al-muhaddith (scholar of hadeeth and its fiqh)
Muhammad Naasirud-Deen Al-Albaani graded hadeeth #2030 as authentic as in saheeh sunan abee daawood #2035. The
Prophet excluded one kind of grass (al-ithkir) from the forbidden list in the Makkah haram. This kind of grass is
used by goldsmiths and as a protective layer in the roofs of houses built from mud. It is also inserted between mud
blocks laid above the deceased in the grave. Some scholars permit taking from the grass of Al-Madeenah haram as
well. They also state that what is grown or planted by humans is not unlawful to cut. [See Shayekh Muhammad Al-
’Uthaymeen’s ash-sharhul mumti’ ‘ala zaadil mustaqni’, V.7, pp.250-260].
25 Agreed upon hadeeth.
26 Except in dire necessity. This is the position of a great number of scholars as Imaam An-Nawaawi ‫ ھمحر للھا‬stated
in his commentary on saheeh muslim (Arabic text). (See saheeh muslim, commentary by Imaam An-Nawawi (1st
edition), [Riyadh, Saudi Arabia: daar al-muayed, 1414/1994], V.9, p.134, Chapter 83, #3294).
Chapter 10: Types of Hajj
1. Tamattu' (Enjoyable Hajj): ‘umrah and Hajj are combined, but a separate ihraam (intention) is
made for ‘umrah and a new ihraam is made for the Hajj after completion of ‘umrah. The new
ihraam is made on the 8th of Dhul-Hijjah for performing the rites of Hajj. Therefore, the pilgrim
makes ihraam, tawaaf, sa’yee, and then clips his hair. After this, he leaves the state of ihraam, having
completed ‘umrah. On the 8th day of the month, he makes ihraam (intention) for Hajj and
performs all of its rites.
2. Qiraan (Combination): ‘umrah and Hajj are combined in one state of ihraam. At ihraam he
intends Hajj and ‘umrah (or ‘umrah first then intends Hajj with it before starting the tawaaf of
Arrival).
The pilgrim makes tawaaf and sa’yee. He must stay in his state of ihraam (if he carries a sacrificial
animal with him) until he completes the Hajj. If he did not carry a sacrificial animal he should
change to Hajj tamattu' and come out of ihraam (clipping his hair).27 He may delay the first sa’yee
and perform it later with tawaaf of ifaadah.
3. Ifraad (Isolated or Singular Hajj): The person enters the state of ihraam with the intention of
doing Hajj only. He is required to make tawaaf al-qudoom (tawaaf upon arrival) and remains in
ihraam till the end of Hajj.
Stating A Condition: In case he fears that which may prevent him from performing Hajj (e.g.
illness, fear, etc.) he may state the condition which the Prophet taught to his ummah, saying:
ُ ‫ﻲ َﺣْﻴ‬‫ﻢ َِﳏﻠ‬ ‫”اﻟﻠﻬ‬

“‫ﺚ َﺣﺒَ ْﺴﺘَﲏ‬
“O Allaah, my place is wherever you hold me up.”28
So, if he is prevented or becomes disabled, then there is no expiation due upon him and he may
leave his state of ihraam. He has to repeat his Hajj if it was his first (i.e. his obligatory Hajj),
otherwise he need not do so.
27 Some scholars state that anyone who has not brought a sacrificial animal with him should leave the state of ihraam
after performing the ‘umrah as in tamattu’. The Prophet ordered the sahaabah to change to tamattu’ towards the end
of his life, and when he was asked whether he had done that only for that year or forever, he joined his fingers
together and said: “The ‘umrah has entered into the Hajj (i.e. as in tamattu’) until the Day of Resurrection--rather for ever and ever;
rather for ever and ever.” (authentic narration collected by Abu Daawood). Other scholars take his order as a preference
for tamattu’ over the other types of Hajj.
An agreed upon hadeeth.
28 An agreed upon hadeeth.
Chapter 11: The Rituals of Hajj
The Pilgrim should do the following on the following Days of Hajj in the month of Dhul-Hijjah:
DAY 8: THE DAY OF TALBIYYAH
1. Ihraam to perform Hajj. It is recommended to bathe and oil oneself with scented perfume29
and to put on the two sheets of ihraam garments30 and a pair of stitched or unstitched sandals or
footwear that does not cover the ankles if he does not find sandals or alike. The intention of
ihraam (for making ‘umrah, Hajj, or ‘umrah and Hajj) is said by reciting the talbiyyah: “Labbaika
allaahumma bi Hajjah wa ‘umrah” or “bi ‘umrah.” (“Here I am O Allaah I am answering Your Call,
making Hajj and ‘umrah” or “making ‘umrah”), as has preceded).31 The Pilgrim then begins the
talbiyyah of the Prophet in a loud voice:32 Labbaika allaahumma labbaik-, labbaika laa shareeka laka
labbaik, innal hamda wan-ni’mata laka wal mulk, laa shareeka lak.
2. The Pilgrim leaves to Minaa where he prays Dhuhr, 'asr, maghrib, ishaa', and fajr. The four-rak’ah
prayers are shortened to two rak’ahs but the prayers are not combined.
29 For men only, and unscented perfume in the case of women.

The Prophet said: “Jibreel came to me and ordered me to order my companions and those with me to raise their voices with
talbiyah. (See saheeh sunan abee daawood). The talbiyah is said aloud (women may say it in a low voice so that she is not
heard by non-mahram men) but it is an innovation to say it as a group in one voice. If you see it done in this
innovated manner by groups around you do not think that it is approved because no one is objecting!
30 The Prophet exposed his right shoulder and covered his left one during the seven rounds of tawaaf al-qudoom.
This is known as idtibaa'. After this tawaaf, the pilgrim covers both shoulders. Women may put on any dress as long
as it is loose, not beautified, does not imitate the dress of men and (or) that of the kufaar, not see-through, covers
the whole body except face and hands (which she covers in the presence of non-mahram men). The belief that the
woman's dress must be white or green is an innovation (bid’ah).
31 He does not say anything like “I intend to make Hajj and ‘umrah, or ‘umrah,...so make it easy for me. This is not the
practice of the Prophet and it is a bid’ah.

32 The Prophet said: “Jibreel came to me and ordered me to order my companions and those with me to raise their voices with
talbiyah. (See saheeh sunan abee daawood). The talbiyah is said aloud (women may say it in a low voice so that she is not
heard by non-mahram men) but it is an innovation to say it as a group in one voice. If you see it done in this
innovated manner by groups around you do not think that it is approved because no one is objecting!
DAY 9: GOING TO ÀRAFAAT
1. After sunrise, the pilgrim while making talbiyyah leaves for 'arafaat where combined and
shortened thurh and 'asr prayers should be performed in the time of Dhuhr.33
2. Wuqoof starts after the sun passes its zenith and after performing the Dhuhr and 'asr prayers. All
of 'arafaat is a wuqoof area except for the plain of 'aranah.
3. While on 'arafaat, the Muslim should do his best in remembrance of Allaah (making thikr),
asking forgiveness, and making du’aa.
4. After sunset, the pilgrim leaves with calmness and tranquility for Muzdalifah and prays maghrib
and ishaa' delayed, combined (with one athaan and two iqaamahs), and shortened.34 The Muslim
stays the night at Muzdalifah until fajr. The weak, old, and the disabled may leave Muzdalifah to
Minaa after midnight. It is better, however, if they stay till fajr.
33The two prayers are combined with one athaan and two iqaamahs (one for each prayer).
34Note that the pebbles for stoning may be collected here, on the way to Minaa, or in Minaa. the prayers should not
be delayed in Muzdalifah for this purpose. Washing the pebbles is an innovation (bid’ah).
DAY 10: THE DAY OF THE ÈED
1. The pilgrim performs fajr prayer in Muzdalifah and abundantly remembers Allaah and invokes
upon Him . The Muslim collects seven pebbles (the size of chickpeas) while in Muzdalifah, or
on his way to Minaa, or in Minaa.
2. While in Minaa, the following should be performed:
(a) Stoning of jamaratul 'aqaba (closest to Makkah) with seven small stones saying takbeer
(“Allaahu Akbar”) with each throw.
(b) Thabh (Slaughtering) the Sacrifice for those making Hajj of tamattu' or qiraan, after sunrise
and in Minaa, Makkah, or any place in the haram. The Muslim may eat from this meat
and should give from it to the poor.
(c) Clips or shaves (shaving is better) his head
The woman takes off the size of a finger-tip (half inch) of hair from each of her braids.
Following these acts (Stoning, sacrifice, and shaving [or clipping]), the pilgrim is in his
first state of tahallul (leaving ihraam) called at-tahallul al-awwal, whereby every lawful thing
is permissible for him except sexual intercourse with his wife.
(d) The pilgrim goes down to Makkah to perform tawaaf al-ifaadah, which is the tawaaf of
Hajj. It is permissible to delay this tawaaf and perform it during the days of tashreeq or
after. According to some scholars, it may also be combined with tawaaf al-wadaa’, i.e.
performing one tawaaf (seven circuits around the ka’bah) for both purposes.
(e) The above tawaaf is followed by sa’yee for those who intended the tamattu' Hajj or those
performing either one of the two other types of Hajj (qiraan and ifraad) and who did not
perform the sa’yee when they performed their tawaaf of arrival.
(f) The pilgrim then goes to Minaa to stay the 11th and the 12th nights, shortening prayers
but not combining them.
DAY 11 & 12: STONING THE JAMARAAT
Day 11
After the sun passes its zenith, the pilgrims stone the three jamaraat, each with seven stones,
saying takbeer with each throw. Following the stoning of the small and middle jamaraat (only), the
pilgrim faces the qiblah and makes du’aa.
Day 12
1. The pilgrim stones the three jamaraat in the same manner as on Day 11. The pilgrims may
then leave Minaa before sunset, or they may stay in Minaa the night of Day 13 (and this
better), and perform the stoning of the jamaraat on the 13th day as above.
2. Those who want to leave to their home towns or countries may do so after performing
the Farewell tawaaf. Women going having their menses or nifaass (discharge after child-
birth) are excused from the Farewell tawaaf.
Chapter 12: Reminders
1. Salaat (prayers) in Minaa, from ‘eed Day (Day 10) until Day 13, must be shortened (except
maghrib and fajr) and performed in their prescribed times (i.e. not combined).
2. Climbing Mount 'arafaat and fasting the Day of 'arafaat by the pilgrims are not from the sunnah
of the Prophet .
3. An animal sacrifice35 is a duty on the one who performs tamattu' or qiraan Hajj and it is offered
on the ‘eed Day or during the following three Days of tashreeq.
4. The best supplication offered on the Day of 'arafaat is that of the Prophet Muhammad :
Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul-mulku walahul-hamdu wahuwa ‘ala kulli shay-in qadeer
(There is no true God worthy of being worshipped except Allaah, alone, without any partners, to
Him belongs the Kingdom, and all-praise is due to Him, and He is able to do all things).
5. The pilgrim must not perform any special prayer for ihraam or upon his entrance to the Holy
Mosque in Makkah, where he is supposed to immediately start his tawaaf al-qudoom.
6. The pilgrim must remember Allaah, praise Him, and make du’aa while in tawaaf, sa’yee, 'arafaat,
Minaa, Muzdalifah and while on Hajj, without innovations.
35 A sheep or a goat may be sacrificed by a pilgrim or on his behalf, whereas a cow or a camel may be shared by
seven (7) persons.

Chapter 13: The Reward
The Prophet said:
“/-=‫א@?>א‬AB*C *,‫و‬DE‫א‬F‫”وא‬
“The reward for a Hajj Mabroor36 is nothing less than Paradise.”37
May Allaah enable us to perform a Hajj mabroor and admit us to al-jannah by His Grace. May
Allaah accept our Hajj. May His salaah and salaam be upon Prophet Muhammad, his family, the
sahabah and those who follow their righteous path.
36 Mabroor: Free from sins, transforming the status of the person such that his state after performing the Hajj is
better than that before it. Such level of Hajj is attainable, by Allaah’s Leave, with piety and uprightness according to
the sunnah of the Prophet . It is, therefore, rewarded by Allaah, Most High.
37 An agreed upon hadeeth.
Some References:
The Books on Hajj and ‘umrah by:
-Shayekh ‘Abdul Azeez Bin Baaz.
-Shayekh Muhammad Naasirud-Deen Al-Albaani.
-Shayekh Muhammad Bin Saalih Al-’Uthaymeen.
-Dr. ‘Abdullaah At-Taiyaar.
-A Guide to Hajj, ‘umrah, and Visiting the Prophet’s Mosque [English]. Published by Presidency of Islaamic Research
, iftaa’, and da’wah, Kingdom of Saudi Arabia, Riyadh, 1410/1990. [Waqf: Gratis].
Warning: We would like to warn the Muslims that the book entitled “A Guide for Hajj and ‘Umrah” by Anis and
Daud Matthews contains a call for Shirk through which people will be encouraged to seek help and aid from the
Prophet by calling upon people to travel to visit his grave and call upon him there! It contains numerous bida’ and
corrupt concepts like, “the night of Muzdalifah is one thousand times better than the night of lailat al-qadr,” and
many more practices.
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POINTS OF BENEFIT
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Chapter 1: Rulings
‫ﻢ‬
‫ﻦ اﻟ ﺮﺣﻴـ‬
‫ـ‬ ‫ﷲ اﻟ ﺮﺣْﻤ‬
‫ﻢا‬
‫ﺑﺴْـ‬
:‫ أﻣﺎ ﺑﻌﺪ‬.‫اﻟﺤﻤﺪ ﷲ واﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ وﻋﻠﻰ آﻟﻪ وأﺻﺤﺎﺑﻪ أﺟﻤﻌﻴﻦ‬
The Hajj to the house of Allaah in Makkah was ordained in the 9th year after hijrah. He
performed Hajj the next year in the year 10H. On the 9th year he delegated Abu Bakr . The
Prophet did only one Hajj after the hijrah, the farewell pilgrimage.
Legal Definition of Hajj: "Worshipping Allaah the by performing the rituals of Hajj in a
specified time and a specified way"
Linguistic Definition of Ùmrah: "The Visit"
Legal Definition of Ùmrah: Worshipping Allaah by circulating His house, and walking
between Mount Safa and Mount Marwah and shaving or shortening the hair.
The Ruling of Hajj
Hajj is obligated by the Qur'aan, by the Sunnah and the consensus of the Muslims. In the
Qur'aan, Allaah says:
l ¥¤ £¢ ¡

m
And Pilgrimage to the House is a duty on mankind [owed] to Allaah for whoever can
find a way there. [3:97]
From the Sunnah, the hadeeth of Ibn Umar who said the Messenger said: "Islam is built on
five" – from them is Hajj.
And all Muslims have agreed on the obligation of it.
The Ruling of Ùmrah
There are different opinions on this, but the correct opinion is that it is obligatory to perform it
once in one's lifetime, based on the hadeeth of Aa'ishah radhiyAllaahu ànhumaa when she asked
the Messenger "Is there jihaad ordained upon women?" he said "Yes, upon them is a jihad without fighting
in it, and it is Hajj and Umrah”.
Also in the famous hadeeth of Jibreel , in one wording of it: "And that you perform Hajj and
Ùmrah,"
The Prophet performed four Ùmrahs in his lifetime:
1. Ùmratul-Hudaybiyyah (6H)
2. Ùmratul-Qadhaa' (7H)
3. Ùmratul-Ji`raanah (8H)
4. His Ùmrah with his Hajj (10H)
All of these Ùmrahs took place in the month of Dhul-Qa`dah of each year. Imaam ibnu
Qayyim Rahimahullaah inclined to say that "Performing Ùmrah in the month of Dhul-Qa'dah is better
than performing it in Ramadhaan. Allaah would not have chosen a time (Dhul-Qa`dah) unless it is a
meritous timing."
Chapter 2: Conditions Obligating the Hajj
FIRST CONDITION: Islaam
It is not an obligation upon the disbeliever because all acts of worship are not correct if they are
performed by a disbeliever.
l º ¹ ¸ ¶ ´ ³ ² ± ° m
[009:054] And nothing prevents their contributions from being accepted from them
except that they disbelieved in Allâh and in His Messenger (Muhammad [sal-Allâhu
'alayhi wa sallam])
Any act of worship the kaafir does is not correct. Moreover the kaafir will be punished for
abandoning all the acts of worship obligated upon the Muslims. They are not to be commanded
to do it while in a state of disbelief, nor to redo it after they embrace Islaam. Allaah says:

m
l ! "
[074:040-046] In Gardens (Paradise) they will ask one another, About Al-Mujrimûn
(polytheists, criminals, disbelievers) (and they will say to them): "What has caused you
to enter Hell?" They will say: "We were not of those who used to offer the Salât
(prayers),"Nor we used to feed Al-Miskîn (the needy);"And we used to talk falsehood
(all that which Allâh hated) with vain talkers. And we used to deny the Day of
Recompense
Sufficient was for them to say " And we used to deny the Day of Recompense " but Allaah
added, we did not pray, feed the poor, etc. Therefore there is an extra meaning in this verse, that
they will be punished for these things (i.e. abandonment of salaah, etc).
SECOND CONDITION: Freedom
1. First Opinion: There is no Hajj or Ùmrah obligatory upon the slaves because he has no
money, his wealth and time are for his master.
2. Second Opinion: All the obligations upon the slave apply as upon the free and because the
Prophet said: "O people, Allaah had ordained Hajj upon you so perform Hajj".
And Allaah said:
l ¥¤ £ ¢ ¡
m
And Pilgrimage to the House is a duty on mankind [owed] to Allaah for whoever
can find a way there. [3:97]
All the physical acts of worship are required from the slave as required from the free
man, However the financial ones are not obligated upon him because he does not
possess the wealth.
3. Third Opinion: If his master permits him to perform Hajj, then his Hajj is valid.
THIRD CONDITION: Adulthood
Hajj is not required from the child. However if the child performs the Hajj then it is correct but
this does not free him from performing the obligatory Hajj after reaching the age of puberty.
The evidence for the correctness of the child's Hajj is the incident when a woman who had a child
and raised him before the Prophet and said: "Is there Hajj for this child?" and the Messenger said: "Yes,
and you will gain a reward for that".
Definition of the child: The one who did not reach the state of puberty. Puberty is reached by
the following:
For the boys: For the girls:
• Completing 15 years • Completing 15 years

• Growth of pubic hair • Growth of pubic hair
• Ejaculating semen • Ejaculating semen
• Menses
FOURTH CONDITION: Sanity
There is no obligation upon the insane who was born insane or became insane in his life. This is
contrary to the zakaah which is obligated on him as charity is an obligation in wealth.
The Prophet said: “The pen has been lifted from three: The sleeping person until he awakes, the child until
he reaches the age of puberty and the insane until he becomes sane."
In addition the Hajj requires intention and there is no intention from the insane.
FIFTH CONDITION: Ability
Hajj is obligatory for the one who can carry out the deed without any kind of incapacitation.
Here, we have four related cases under ability:
1. If the person is rich and physically strong then Hajj is mandatory upon him to perform it
by himself.
2. If he is physically able but does not have the money to perform Hajj, then it is not an
obligation upon him. But if he is able to execute the Hajj without having the money then
it is obligated upon him.
For example: If he is a resident in Makkah, then he is able to go out with the people on his
feet and walk on foot and perform the Hajj.
3. If he is financially able but physically unable:

If it is anticipated that he will recover physically then he waits until he recovers,
just like the ill person, then he performs the Hajj.
If it is anticipated that he will not recover then in this case he delegates someone
to perform the Hajj on his behalf.
4. If he is financially and physically unable to perform the Hajj then the Hajj obligation
upon him is lifted and there is nothing upon him.
The Hajj of the One in Debt
If the debt is due immediately and he does not have the means to fulfil it, then there is no Hajj
binding upon him.
On the other hand, if a debt is due upon him and he has the ability to pay it and he has extra to
cover the needs of Hajj, then it is an obligation.
If the debt is in instalments and he has the ability to pay these instalments, e.g. he has a salary
and pays the instalments on time so this covers his responsibility towards the debt, then Hajj is
obligated upon him.
If someone owes someone money, and he has been given permission to go for Hajj. E.g. If
Zayd owes money to Àmr and Àmr gives permission to Zayd to go for Hajj, could we say now
that Zayd is capable? Answer: The matter is not really related to the permission, it is related to
the right, so we say pay back the loan first and then when you have the capability you can go.
The One Offered Money to Perform Hajj
If someone is offered money to perform Hajj, there are two opinions:
1. One saying is that Hajj is not an obligation upon him under this situation so that he saves
himself from feeling the favour of people upon him.
2. The second opinion is that if the one who is offering him the money is not of this type
of people who will make the person feel it was his favour upon him that allowed him to
do the Hajj, then in this case it becomes obligatory upon him to perform the Hajj.
Securing a Mount
The one who is considered capable is the one who secures a mount such that it does not cause
him harm. For example, if he is physically weak and could not hold himself firm on the mount
or if using the mount causes strong hardship upon him. If using modern ways of transportation,
e.g. cars, planes and ships causes him strong headaches or they are hard upon him, causes him a
lot of difficulty, he gets severely tired, goes through vomiting, etc. then there is no obligation
upon him to do the Hajj although he is physically able in general.
Financial Coverage For The Entire Trip
He should have the financial coverage for his food, drinks, and for his mount that takes him to
the Hajj and brings him back.
He should fulfil his obligations, like debts, expiations, vows, obligatory spending upon the wife
and relatives, and after he fulfils his legal spending upon himself and towards his family, without
spending wastefully. For example, if a person has $10 000 and he performs Hajj with this money
and it would take away and diminish his legal spending, then Hajj is not obligated upon him. If
he spends from that and if what remains would not be enough to cover the expenses of Hajj,
then it is not binding.
If he has money such that it exceeds the legal spending required from him during the round trip
time then Hajj is obligatory upon him.
If on the other hand, he has got an investment that earns him money sufficient for him and for
his family, spending wise, and if he will go to Hajj using this money it will jeopardise his
spending, then Hajj is not mandatory upon him. But if his earnings from the investment exceed
the amount needed for his spending such that for example, he earns $1000 and only $500 dollars
are required for spending on his family then Hajj becomes mandatory upon him.
In addition he should have that which exceeds his most basic needs. For example, if he has
books of knowledge, we do not tell him to sell these books to make Hajj. But if he has extra
copies of these books we tell him to sell them, and if he has two cars while he needs only one,
we tell him to sell the extra car.
SIXTH CONDITION: Women must have a mahram
Definition of the Mahram : The male escort such as a husband or one of the woman's male
relatives who are not lawful for her to marry.
The correct opinion is that if there is no mahram for her, then there is no Hajj obligated upon
her. Such that if she dies and she leaves behind a lot of wealth, then it is not binding to take
some of that wealth and delegate someone to perform Hajj on her behalf and there is no sin
upon her. Also it is not an obligation upon her to delegate someone.
The mahram is the pre-requisite based on the hadeeth of ibn Abbas : "No women should travel
except with a mahram" 38
Then how can one answer for the authentic reports that the mothers of the believers went to
Hajj in the time of Ùmar ibnul Khattaab?
This is taken by some as evidence that women can go for Hajj without a mahram. This is
refuted from five angles:
38
Reported by Ahmad and it is authentic
1. These are the mothers of the believers, and they are like the forbidden to marry for the
believers, because of the respect they deserve.
2. The hadeeth in which this was reported is not proof for either affirming the mahram or
its absence.
3. Umar assigned Uthmaan for them, and the imaam of the Muslims is a wali for the
one who does not have a guardian.
4. There going is an ijtihaad on their part, a deduction that they made which opposes the
text. The criterion of when a clear text goes against the action of the companions is that
the text takes precedence.
5. The company that was with the mothers of the believers was the company of Ùmar
and the major companions. So we say: “Bring us nowadays people of this calibre. So
that we say this is a safe company for you to go with”.
The Mahram for Women
1. The muharramaat who are forbidden to marry forever, fall under three categories:
1) Forbidden by lineage, and they are seven:
i) father
ii) son
iii) brother
iv) paternal uncle
v) brother's son
vi) sister's son
vii) maternal uncle
2) By way of suckling (Ar-Ridhaa`) – the same seven but through breastfeeding.
i) father from breastfeeding

ii) son from breastfeeding
iii) brother from breastfeeding
iv) paternal uncle from breastfeeding
v) brother's son from breastfeeding
vi) sister's son from breastfeeding
vii) maternal uncle from breastfeeding
3) Marital relations
i) Her husband's ascending relations, e.g. his father, grandfather – maternal and
paternal.
ii) The descendents of her husband, e.g. his sons, sons of his sons and sons of
his daughters – as they go in descending order.
iii) Her daughter's husband
All these three are unlawful for her by mere contract. So they become her mahrams once
the contract is made even before commencing the marriage.
iv) Her mother's husband. However, him being a mahram, is not effective until
the marriage with her mother commences.
These four can be put in one formula: “The roots and descendents of each spouse are
forbidden restrictedly to each one of them (meaning to each spouse) by way of contract,
except for the woman's daughter, where she becomes forbidden for the husband when
he actually commences the marriage with her mother”.
This word 'restrictedly' is very important because the son is out of the restriction and he
can marry the mother of his fathers wife, as well as he may marry her daughter.
If one commits adultery with a woman then he is not a mahram for her mother.
Conditions for a Person to be a Mahram for a Woman
1. Adulthood39
2. Sanity
The scholars are in agreement of these two conditions.
3. Al-Islaam40
39
Because what is aimed at is the protection and preservation of the woman and this is not achievable by a child.
40
First opinion: the kaafir cannot be a mahram for the muslimah. She cannot be considered in a safe position with
him. They considered this the same as with custody, meaning the kaafir cannot have custody on the Muslim
children.
Second opinion: The kaafir can be a mahram if he is trustworthy. This is applicable concerning women forbidden from
way of lineage or breast feeding.
The Spending on the Mahram
The spending on the mahram is obligated upon the woman so she should secure for him the
travel needs, food, drinks and the mount, because this is securing a benefit for her.
For example, if her husband is the one to go with her to Hajj, then she is required to cover his
expenses, she spends that which exceeds the spending required upon him for her in her
residence. Because spending for her, in her residence is duty bound upon him. So if he spends
$1000 on her in residence and the mahram travel expenses are $1200, then her responsibility is
the difference, and that is $200 only.
It should also be mentioned that it is not an obligation upon the mahram to travel with her.
If a woman finds a mahram, then she becomes negligent and delayed, then due to that she loses
the mahram, either he dies or declines to go. Here, Hajj is still binding upon her. In this case she
must delegate.
Performing Hajj Without a Mahram
If a woman performs Hajj without a mahram, then this is haraam upon her but the Hajj is counted
for her. Because the forbiddance is general, it is not specific for Hajj. The Prophet did not
say "No woman should travel for Hajj except with a mahram". The forbiddance came in the general
sense.
Chapter 3: Delegating in Hajj
Here will be discussed the ruling concerning the assigning someone able to perform the Hajj on
behalf of someone else who is unable. This is applicable on the one who is physically unable but
financially able. E.g. the old, incapacitated, one who could not establish himself on the mount,
very thin, paralyzed, unable to take the modern transportations because it may cause him severe
headaches, like plane, ship, car and the chronically ill not possible to recover.
In these circumstances it is permissible to delegate someone but there are conditions.
First Condition – The delegate should be a person who has performed Hajj or Ùmrah for
himself first.
• It is not correct to delegate a child because it is not correct and valid for the child to
perform the obligatory Hajj for himself therefore it is not valid to do it for others.
• It is not correct to delegate a rich person who has not done Hajj himself as it is obligated
upon this rich person as he has the ability.
• It is correct to delegate a poor person, to perform the Hajj for him because he is poor
so Hajj is not obligated upon him.
The delegation goes between a man and a man, a man and a woman, a woman and a man41, and
a woman and a woman.
Cases in Delegations
Recovering from an Illness
Zayd is an ill person who is not feasible to recover, he delegates Àmr, so Àmr goes into the
state of ihraam for Hajj. So after Àmr went into state of Ihraam, Zayd invoked Allaah and
recovered, so would the Hajj of Àmr be acceptable for Zayd? Yes, it will be valid and
acceptable.
If he recovers on the other hand before Àmr goes into the state of Ihraam, then it is not valid to
delegate, and therefore the obligation would be upon Zayd to perform the Hajj.
41
The evidence is in the hadeeth of the Khatàmee woman who performed Hajj on behalf of her old unable father
and the Prophet approved that for her.
If he recovers while Àmr is on his way for Hajj, and Zayd says I am going to go, so Zayd goes
for Hajj. In this case the Hajj of Àmr turns naafilah and Zayd would perform his obligatory
Hajj.
When One is Unable to Find a Delegate
A person financially able but physically unable and could not find a delegate, then Hajj is not
binding upon him.
Performing Hajj on Behalf of Someone and Ùmrah on Behalf of Another
It is permissible to perform Hajj on behalf of someone and Ùmrah on behalf of another

because the Ùmrah in the combined Hajj type is the Ùmrah of Islaam, so in short it is
permissible to perform Hajj on behalf of someone and Ùmrah on behalf of another in the
same Hajj.
Delegating Although One has the Ability
The correct opinion is that delegation is incorrect except for the person who is physically
incapable to perform the Hajj, and this applies to whether the Hajj is obligation or optional.
Therefore the one who is able financially and physically, it is not permissible for him to delegate
in a fardh or in a nafl Hajj. If he is able to do it by himself then he should do it.
This all applies to Hajj and Ùmrah delegations.
If someone says: "Take this money and perform Hajj on my behalf".
In this case if there remains some money extra then he is not obliged to return it to the one who
delegated him. E.g. if he gave him $5000 and he only used $4500, then he is not obliged to
return $500.
If someone says: "Take this money and perform Hajj from it".
He is obligated to return what may be left from the money. However, if in the tradition of a
certain community if someone delegates someone and gives him the money, is such that he does
not return anything left, then it is not obligatory upon him to return.
Important benefit in communication: "People's speech is executed upon that which they come to know of".
1. If the wording is understood in line with the linguistic meaning, then it is in line with the
linguistic meaning.
2. If it is understood in line with the legal meaning, then it is to be understood as such.
3. If it is understood by way of tradition, then in this case it is to be taken as such.
E.g. if it is traditionally understood that I give you this money to perform Hajj and there is no
need to return, then it is understood as such. However if two people communicate via the
linguistic meaning, then it is understood as such, and if he specifies then you go by the
specification.
Can The Person who is Delegated Delegate Someone Else?
It is not permissible for the delegate to delegate someone else except with the permission of the
one who delegates him.
Performing Hajj on Someone’s Behalf in Order to Take the Money
Shaykhul Islaam ibn Taymiyyah rahimahullaah stated: "Whoever performs Hajj in order to take the
money, then he shall have no share in the hereafter, because Allaah said:
v u t s r q p o n m l k j i h gm
l ! ~} | { z y x w
[011:15-16] Whosoever desires the life of the world and its glitter, to them We shall pay in
full (the wages of) their deeds therein, and they will have no diminution therein. They
are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they
did therein. And of no effect is that which they used to do
So, whoever performs Hajj in order to take money for the sake of the money then he shall have no share of the
hereafter, and whosoever takes the money in order to execute the Hajj then he is a good doer".
The Reward of the Delegate
Anything that relates to the rituals, then it is for his delegate, and anything which is extra to the
rituals like the du'aa and remembrances, then the reward is for the delegate. However he should
be mindful of the one who delegated him and thus he asks Allaah to reward him and reward the
one who delegated him.
Performing Hajj on Behalf of Someone Without Their Permission
If the person on whose behalf he made the Hajj is dead, then the Hajj is valid because it is
impossible to ask his permission. If he is alive then it is not permissible for him to perform Hajj
on his behalf except after taking permission.
If someone who intended Hajj and began his Hajj journey and on the way he died, how do we
deal with his Hajj?
1. First Opinion - If someone performs the Hajj on his behalf from the place where he died,
then this is acceptable.
2. Second Opinion - No one is to perform Hajj on his behalf, this is not required, because he
carried out what was obligated upon him. The evidence is the story of the man who was
knocked by his camel and died, the Prophet did not order that someone do Hajj on
his behalf, rather he ordered to bury him in his ihraam. And this is the correct opinion.
Chapter 4: Al-Hajj Al-Mabroor
The Prophetet said : "The reward for a Hajj Mabroor is nothing less than paradise" 42.
Mabroor means free from sins, transforming the status of the person such that his state after
performing the Hajj is better than that before it, and such level of Hajj is attainable, by Allaah's
leave, with piety and uprightness according to the sunnah of the Prophet , and therefore it is
rewarded by Allaah.
It cannot be mabroor unless it comprises four descriptions:
1. Must be sincere for Allaah , not to show off or seek any status or title.
E.g. someone goes Hajj to receive the title "Haaj".
2. Must be in accordance with the Prophet's way, because it is worship and the Prophet
addressed Hajj by saying: "Take from me your rituals (For Hajj)".
3. The person should carry on executing Hajj the general obligations like purity, salaat,
enjoining what is right and forbidding what is wrong, as well as the specific obligations of
Hajj like staying at Arafah, Muzdalifah, Mina, stoning, circulating of the ka'bah, these are
the specific obligations of Hajj.
Also, the person must abstain from the general prohibitions like lying, cheating, stealing,
smoking, etc. as well as the specific prohibitions, like the prohibitions regarding the state
of ihraam: avoiding perfume, having sexual advances and intercourse, game hunting, etc.
4. His Hajj must utilise lawful means. So if he uses unlawful means then his Hajj is not
mabroor. Whether these unlawful means are taking wealth unjustly, cheating, stealing or
something he earns unlawfully, by way of usary, etc.
The Correctness of Hajj Done Using Unlawful Wealth
1. First Opinion – The Hajj is not valid. The person must make tawbah and redo the Hajj
using a lawful means.
2. Second Opinion – This is the preponderating opinion. His Hajj is valid but he is sinful
because the wealth is not a condition for the validity of the Hajj and these unlawful
things are general prohibitions not particular for Hajj and the worship is not invalid
unless the prohibition is particular to it.
42 Agreed upon
Chapter 5: Must the Hajj be Done Promptly Without Delay or at

Ease?
1. First Opinion - Must be done promptly without delay when the person fulfils the
conditions, Allaah said:
l ¥¤ £ ¢ ¡
m
[3:97] And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that
mankind owes to Allâh
Narrated by Abu Hurayrah that the, Prophet said: "Allaah has ordained upon you Hajj so
make Hajj".
In general, the command is to be executed promptly. Also the person does not know what
will happen to him. At one point he may be able to execute the command of Allaah and
in the future he may not be able to do that. Also Allaah encourages us to hasten to do the
good and delaying is in opposition to what Allaah has commanded.
2. Second Opinion - It is to be done at ease and they based it upon the following:
1. They used this rationalistic point. They related Hajj timing to salaah saying: Salaah's
time is specified but the person may do the salaah in the beginning of the prescribed
time but it is acceptable if he delays it within the prescribed time. And they said the
lifespan of a person is his time for Hajj and thus he may make the Hajj in the
beginning of his life, or he may delay it to a later time.
2. Allaah ordained Hajj and Ùmrah in the 6th year after the Hijrah:
l ¥¤ £ ¢m
[002.196] And perform properly (i.e. all the ceremonies according to the ways of
Prophet Muhammad [sallAllaahu àlayhi wa sallam]), the Hajj and 'Umrah (i.e.
the pilgrimage to Makkah) for Allâh.
The Prophet did not do the Hajj until the 10th year so there was a delay.
The answer to these two points is as follows:
A person's life span is the time to perform Hajj, this is correct. However who can guarantee that
they will live to see the next year. As to the point of salaah, its time is short therefore it is
accommodating to perform it during this short time.
According to the correct opinion, the Hajj was ordained in the 9th year after Hijrah. Also, using
[2:196] as evidence is incorrect because this is not a command to initiate Hajj and Ùmrah, but to
complete it. Therefore the Hajj is to be done promptly when the person fulfils the conditions
for Hajj without delay. This is the correct opinion.
Why did the Messenger not do Hajj in the 9th year?
1. That year too many delegations came to the Prophet to the extent that that year was
called "the year of delegations", and receiving the Muslims to teach them their religion is
an important matter and it is incumbent upon the Messenger to propagate and
proclaim.
2. The Mushrikoon were expected to be performing the Hajj during the 9th year, as it did
occur so the Messenger wanted to delay his Hajj so that it becomes particular to the
Muslims. In the 9th year of hijrah, it was proclaimed that no mushrik shall perform Hajj
and circulate the ka`bah naked.
This is why the Messenger delayed his Hajj to the 10th year.
Chapter 6: Hajj of the Child
The acts of worship of children are correct if he is at the age of distinction which normally
begins about seven years and they are incorrect at an age where he is unable to distinguish things
and this is applicable to all worships, except for Hajj.
Intention
If the child is mumayyiz (able to distinguish) then his guardian commands him to intend the Hajj
to enter the state of ihraam.
If he is not mumayyiz then his guardian makes the intention on his behalf. This is regarding the
intention of ihraam.
Tawaaf and Saèe
If he is of the distinguishing age, his guardian commands him to establish the intention of
tawaaf. If he is able to walk then he should walk, and if he is not able to walk then his guardian
or another person whom his guardian permits may lift him.
If he is not at the age of distinguishing, the guardian makes the intention on his behalf to
perform the tawaaf. The same is applicable with respect to the sa'ee (walking between mount
Safaa and mount Marwaa) and the shaving of the head or taking off the hair.
Completing the Rituals
If the child enters the state of ihraam, is it binding upon him to complete it?
1. First Opinion: It is binding upon him to complete it.
2. Second Opinion: It is not binding upon him because he is not legally responsible and it is
not obligatory upon him. This is closer to the correct opinion. Thus he may leave the
state of ihraam with nothing upon him, and this is more kind to the people especially in
times of crowds.
Performing Tawaaf on Behalf of the Child
Is it correct fr the guardian to perform the tawaaf on behalf of the child who comprehends the
intention and upon himself in one single tawaaf?
1. First Opinion: It is incorrect regarding the guardian and correct for the child.
2. Second Opinion: It is incorrect for the child and valid for him only – opposite in this case –
because he is the origin and the carried is "a branch" not an origin.
3. Third Opinion: The opinion of Shaykh Uthaymeen Rahimahullaah is that it is valid for
both because when the child was able to comprehend the intention then it is as if he
carried the tawaaf by himself. But if the child does not comprehend the intention, then
this is not correct. In this case, the guardian should perform tawaaf for himself first, and
then for the child, or he should delegate someone to perform tawaaf on behalf of the
child.
Chapter 7: Hajj of the Insane
The acts of worship of the insane are not correct and not obligated as he is not legally
responsible.
Intention
Is the intention of ihraam correct from him?
1. First Opinion: It is permissible for his guardian to make the intention on his behalf just as
he does for the child who is unable to distinguish. So if the insane person becomes sane
on the day of Àrafah, then according to this opinion, it is correct to say that his insanity
is lifted while he is in a state of ihraam and therefore his Hajj is correct.
2. Second Opinion: It is not permissible for him or for his guardian to make the intention for
ihraam. This is the correct opinion.
If insanity befalls him after he entered the state of ihraam then in this case, we have two sayings:
i. His ihraam is nullified and so is his Hajj.
ii. It is not nullified. If his insanity is gone while in Àrafah, then he completes the
Hajj. If he becomes sane after Àrafah, then in this case he misses the Hajj and
completes it as Ùmrah. If his sanity continues then in this case he becomes like
the one who goes for Hajj and is prevented by an obstacle (al-muhsar), he comes
out of the state of ihraam and offers a sacrifice if possible.
As for the child, if he reaches the stage of puberty in Àrafah, then in this case his Hajj becomes
fardh and it will be valid for him as the Hajj of Islaam.
Suppose he was performing Ùmrah and before starting the tawaaf the child reached the state of
puberty, then his Ùmrah (optional) becomes fardh. If the insane becomes sane or the child
reaches puberty after Àrafah, yet there is still time remaining to stand in Àrafah, so they return
to Àrafah then there Hajj becomes correct as fardh. If all this occurs after the sun sets, (the
night of Èed), then they return to Àrafah and stand, then it becomes obligatory to return to
Muzdalifah and stay the night in Muzdalifah. But if they continue without returning to Àrafah,
then their Hajj is still considered as nafl and does not turn to fardh.
Chapter 8: Mawaaqeet of Hajj
Mawaaqeet is the plural of meeqaat (a point). This point can be a point of time or a point of
place.
Mawaaqeet Related to Place
The Muslim intending to perform the Hajj or Ùmrah must enter the state of ihraam before
crossing the points of place. And these mawaaqeet are:
1. Dhul-Hulayfah – The meeqaat for the residents of Madeenah and those passing
through it. It is 435km to the north of Makkah and it is the furthest meeqat from
Makkah. It is also known as Abyaarul-Àlee.
2. Al-Juhfaa – The meeqaat for the residents of greater Syria and Egypt and Maghrib (west
of Madeenah), and those passing through them. This was an old town that was
destroyed by flood and also, a form of fever was inflicted upon this city after the Prophet
invoked Allaah to remove this fever from al-Madeenah to al-Juhfah because it was
then a land of the kufaar43. When it was destroyed and not suitable for the pilgrims,
people took a village located near it called Raabir as a substitute and this is 180km off
Makkah.
3. Yalamlam – The meeqaat of the people of Yemen and countries aligned with it and for
those passing through them. Yalamlam is a valley which is 92km off Makkah in the
direction of the south.
4. Qarnul Manaazil – The meeqat of the people of Najd, and At-Taa'if area and those
passing through them, it is also known nowadays as As-Saylul-Kabeer. It is 75km off
Makkah.
5. Thaatu-ìrk – This is for the people of the East – Iraq, Iran, middle and north of Najd,
towns aligned for them as well as those passing through them. It is a valley
approximately 100km off Makkah.
Those people, who are living within the radius of these stations, may assume the ihraam from
the place in which they live and the one who is from the people of Makkah and others who may
be in Makkah, they enter the state of ihraam in Makkah itself. All of this was assigned by the
Prophet as in the hadeeth of Ibn Àbbaas radhiyallaahu ànhummaa, that the Prophet fixed
Dhul-Hulayfah as a station for the people of Madeenah and Al-Juhfaa for the people Ash-Shaam,
43 Saheeh al-Bukhaaree
and Qarnul Manaazil for the people of Najd, and Yalamlam for the people of Yemen, and these
stations are for those living in those places and besides them for all those who go through them
with the intention of Hajj and Ùmrah. And whoever is living in these mawaaqeet can assume
ihraam from where he starts and the people of Makkah can assume ihraam from Makkah, and
those also present in Makkah can also assume their ihraam in Makkah44.
This hadeeth denotes a great miracle of the Prophet . Those places were assigned by the
Prophet before these countries were open to Islaam. This is a sign and a miracle which Allaah
bestowed upon the Prophet indicating that these country will become Muslim and its
people will come for Hajj.
It is not permissible for anyone intending to perform Hajj or Ùmrah to cross the meeqaat
without entering the state of ihraam. And in accordance with the opinion of the majority of the
scholars, the one intending Hajj or Ùmrah must assume the state of ihraam from the first
meeqaat he/she encounters. He cannot delay and pass through an original meeqaat to go to the
next one. It is precautionary to take such an opinion as it is the opinion of the majority of
scholars.
And the hadeeth is clear to indicate that if you pass through any of these mawaaqeet, then it is
correct for you to assume the ihraam from the meeqaat you cross first.
For example, if you are from the people of Egypt but you happen to come from the direction of
Yemen, then you do not have to go to Juhfah, you can assume the state of Ihraam at the
meeqaat of Yalamlam. As for those who are within those mawaqeet, they assume ihraam in their
places; they do not need to go to any of these meeqats to assume ihraam for Hajj or Umrah.
If a person intends the obligatory Hajj or obligatory Ùmrah then it is a must that he assumes
ihraam at these mawaaqeet. But if he has already performed the fareedhah and passes by these
stations and he does not intend to perform Hajj or Ùmrah then it is not binding upon him to
enter into a state of ihraam. However it is preferable for him to enter the state of ihraam
because the Prophet said: "The Ùmrah to the next Ùmrah is an expiation for all the sins occurring
between them and the Hajj which is mabroor, there is no reward for it except al-jannah".
Mawaaqeet Related to Time
The mawaaqeet in terms of time are the months of Hajj and these are according to the correct
opinion three, as apparent from the Qur'aan:
44 Saheeh Al-Bukhaaree [vol 2: 605] and Saheeh Muslim

1. Shawwaal (10th month in the Islamic calendar)

2. Dhul-Qa`dah (11th month)
3. Dhul-Hijjah (12th month)
Assuming the State of Ihraam for Hajj and Ùmrah Before the Stations of Place or Time
It is not permissible to assume the state of ihraam before the timing or before the meeqat. So if
he assumes ihraam for Hajj before the entrance of the 10th month of Hajj, then he performs
Ùmrah, not Hajj, as Allaah says:
l C B Am
[002.197] The Hajj (pilgrimage) is (in) the well-known (lunar year) months
So this person in our case assumed ihraam before the month of Hajj, so his Hajj becomes
Ùmrah. Like the person who performs Salaatudh-Dhuhr before the zenith, then it is optional
or not correct. Some other opinions:
1. Assuming ihraam before the time stations is considered but it is detested
2. It is detested to assume ihraam before the place of meeqaat. However if he assumes the
ihraam it is correct. For example, a person from the people of Madeenah assumes
ihraam in Madeenah, before the meeqaat of Dhul-Hulayfah. This is makrooh but it is
correct, and this is the opinion of the majority of the scholars.
The preponderating opinion however is that the Hajj months are well known, such that Hajj is
not valid except in these months, and so his Hajj turns into Ùmrah. As to the physical stations,
if he assumes ihraam before arriving at the meeqaat, then it is detested and it is not praiseworthy,
but his Hajj or Umrah would be valid.
Assuming the State of Ihraam
Some people think ihraam means putting on the clothes of ihraam, but it is the intention to enter
the state, the ritual itself. For example, someone in Madeenah takes a bath and puts on the
clothes of ihraam but does not initiate the intention to do the Hajj or the Ùmrah, except at the
meeqat, then he did not do anything wrong because the assuming ihraam for Hajj, which is the
intention, occurred at the meeqaat.
The One who Does Not Pass through Any Meeqaat
As for the person whose path does not pass by any of these mawaaqeet, he takes any meeqat
which is aligned with the closest meeqat which he may pass alongside it. This is apparent if he is
on land.
Assuming Ihraam Whilst Flying
If he is flying, he also takes what is aligned with his flight path. Ibn Taymiyyah rahimahullaah
said: "It is not permissible for anyone who is in a 'plane' to assume ihraam or delay the ihraam till he arrives;
rather he must assume ihraam on the 'plane' if he goes by one of the stations in its path".
However, there were no planes at the time of Shaykhul Islaam. He mentioned this when he
spoke about the magicians and people working with jinn who lie to the people and say "the
angels take us to Makkah in one day, and we go to Àrafah in one day, and we make Hajj and
return in one day."
He said "those people are wrong because the shayaateen (devils of jinn) take them above the meeqaat and they
don’t assume ihraam when the pass above it or alongside it"
And this is like the planes of our time.

Chapter 9: Ihraam
Definition of Ihraam
Ihraam means intention to enter the ritual (‫)نية النسك‬, and it is derived from at-tahreem (entering
what is prohibited). For example, takbeeratul-ihraam in salaah is the prohibition to do certain
things in salaah. So as for the ihraam of Hajj, it becomes prohibited to do that which was
permissible to do before entering into this state e.g. sexual advances towards one’s wife,
perfuming oneself, shaving the head, game hunting, shaving head, etc.
Performing Ghusl
It is a Sunnah for the one intending to enter the state of ihraam to perform ghusl because this is
affirmed from the Prophet by way of action and command.
He in his action took off his clothes before assuming the ihraam and he made ghusl. As for
his command, Asma bint Umays radhiyallaahu ànhaa, (wife of Abu Bakr ) when she gave birth to her
son Muhammad in Hudaybiyyah so she entered a state of post natal bleeding. So she sent for the Prophet as
to what to do. The Prophet said "Make ghusl and put a pad on the place".
When ghusl is generalised it resembles the ghusl of janaabah. If it is not possible to have water,
or if using the water due to an illness for example, can cause harm to the person, then one
opinion is to make tayammum, but this is not the correct opinion. If there is no water then there
is no need for tayammum. Also, there is no report that the Prophet made tayammum for
ihraam. Therefore, according to the correct opinion, and this is the opinion of Shaykhul-Islaam
Ibn Taymiyyah rahimahullaah, that if water is present and one is able to use it, then she should
make ghusl, if not, there is no ghusl.
Remove Pubic Hair, Hair Under Armpits and Trim the Moustache
The person cleans himself from certain things like the pubic hair, hair under the arms, trims the
moustache and the like. If these were not long during the time assuming the ihraam and the
person does not fear it will become long during the ihraam then there is no need to clean them
in this case.
Perfuming Oneself
It is a Sunnah to put on perfume when assuming the ihraam. Aa'ishah radhiyallaahu anhumma
said: "I used to scent Allaah's Messenger when he wanted to assume ihraam and also when finishing ihraam
before circulating the ka'bah".45
Perfume is recommendable at all times, like the siwaak, because the Prophet said: "From this
life of yours, woman and perfume have been made beloved to me and my comfort has been made to be in salaah".46
What is intended by perfuming here is perfuming the body, because the Prophet use to scent
his head and beard upon assuming ihraam. Aa'ishah radhiyallaahu anhumma said: "As if I were
now observing the glitter of the scent in the parting of his hair while he was a muhrim"47.
As far as perfuming the garment, this is disliked whether it is done by oil scents or other than
that. And it is not permissible to put on such a garment if it is scented, because the Messenger
said: "Do not put on a garment that was scented with saffron or waras". This is the correct opinion.
If a person puts on perfume on his body (so he puts perfume on his head and beard), then it
drips down onto his body, this has no effect because the movement of the perfume was not
done by him and he did not intend it. Therefore, what is apparent from the Prophet and his
companions is that they would not mind if the perfume would drip because initially they put it
on a place which was permissible.
What about if the person perfumes his head then when he wants to make the wudhu he will
wipe over his head with his hands and therefore some of the perfume may remain on his hands.
Should we tell him to wear gloves while wiping your head? No, because this would be ghuloo'
(excessiveness in religion) because the person did not initiate the perfuming by putting it on his
hands.
Clothing Of Ihraam
If he puts on the izaar (lower garment) and the upper sheet on his upper part of the body. It is
recommendable that these (izaar and upper sheets) be white in colour, because the white colour
is the best for the clothes.
45 Al-Bukharee and Muslim

46 Reported by An-Nasaa'i and it is Saheeh
47 Al-Bukharee and Muslim
It is better that these garments to be clean because when the companions asked the Prophet
about the person who likes to have his clothes and his slippers good and beautiful, he said:
"Allaah is beautiful and he loves beauty".
Is There a Particular Salaah for Assuming the state of Ihraam?
One opinion is that it is a sunnah for the one who intends to assume ihraam to enter the state of
ihraam following two rakàhs. And the evidence cited is that the Prophet assumed ihraam
after finishing from salaah48.
However this evidence taken for this opinion does not specify that salaah is specific for ihraam
or that it is a sunnah salaah. Rather he assumed the ihraam following a fardh.
Shaykhul Islaam Ibn Taymiyyah rahimahullaah went to the opinion that performing two rakàhs
before assuming ihraam has no basis in shariàh and there is no particular salaah for ihraam.
However if the person was at the time of salaatudh-dhuhaa then he may pray it and assume the
ihraam afterwards. Similarly if was at the time of Dhuhr or àsr, then it is better to pray before
assuming ihraam. However to say there is a specific recommended salaah before assuming
ihraam, then there is no evidence from the Prophet for that.
So if the person intends to stay in the meeqat place until the time of fareedhah commences, then
it is better to assume the ihraam after the fareedhah.
Intention
Niyyatun-nusuk is the intention to enter the ritual, and it is a condition. It is inevitable that the
person intends to enter the ritual. Mere utterance of the talbiyyah without having the intention
to enter the ritual does not put the person in a state of ihraam. If he starts the rituals without the
intention then he is not considered a muhrim, by mere putting on of the clothes.
The evidence is in the hadeeth: "Actions are dependent upon intentions" and the talbiyyah may also
occur in situations other than Hajj. Whenever the Prophet saw something he liked from this
dunya he would say: "[labbayk innal àysh àyshul aakhirah] O Allaah I am at your response, verily the
true life is the life of the hereafter."
So if we see something that we like: women, cars, children, etc. we say the above.
48 Saheeh Muslim
Also it is wrong for the person to say: "O Allaah I intend to do such and such ritual". For someone to
say this is praiseworthy requires evidence and there is no evidence for that. The Prophet did
not say in any of the Hajj or Ùmrah: "O Allaah I intend to do the Hajj/Ùmrah".
We know that worships are based upon following: If the Prophet , the one who performed
four Ùmrahs and one Hajj, did not do this nor recommend it, we cannot say that this is
praiseworthy. And the correct position regarding this matter is "the utterance of such words are
like the one who utters before salaah "O Allaah intend to pray so make it easy for me" or likewise
before wudhoo'. Similarly in the rituals of Hajj and Ùmrah one should not say that.
Fearing Something Will Prevent the Completion of the Hajj/Umrah
On the other hand, if someone fears something may occur in Hajj that would prevent him from
completing the Hajj then he may make the following conditional statement: To say as the
Prophet ordered Thubaaàh bint Zubayr radhiyAllaahu ànhaa when she intended to perform
Hajj but wasn’t feeling well:
ُ ‫اﻟﻠﻬﻢ َِﳏﻠّﻲ‬
‫ﺣﻴﺚ َﺣﺒَ ْﺴﺘَﲏ‬
O Allaah my place is wherever you hold me up
So this is general and comprises anyone who may be afraid of something or otherwise. Anyone
who fears an obstacle that may prevent him from completing the Hajj such as an illness or loss
of finances he needs or fearing for his mount or himself, etc. This is a Sunnah to make for
anyone who fears an obstacle that stands as a barrier between him and completing the ritual and
if he fears not then the Sunnah is not to make it, and this is the correct opinion.
Benefits of saying this for the one who fears an obstacle: If the obstacle comes to exist then he
may leave his ihraam without expiating. Because as Allaah stated:
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[002.196] And perform properly (i.e. all the ceremonies according to the ways of Prophet
Muhammad [sal-Allâhu 'alayhi wa sallam]), the Hajj and 'Umrah (i.e. the pilgrimage to
Makkah) for Allâh. But if you are prevented (from completing them), sacrifice a Hady
(animal, i.e. a sheep, a cow, or a camel) such as you can afford, and do not shave your
heads until the Hady reaches the place of sacrifice.
This is for the person who may be prevented from completing that. But if a person conditions
this at the time of ihraam then he will be relieved from the offering of the sacrifice.
This also applies for pregnant women who fears going into post natal bleeding because if she
goes into post natal bleeding she will not be able to complete the ritual as we know the duration
of post natal bleeding is lengthy. Similarly for the woman in a pure ritual state, if her company
will not stay with her till she becomes pure, then if she expects the menses to take place then she
can make the condition. Alhamdulillah this is from the ease of the shareeàh.
Chapter 10: Types of Hajj
There are three types of Hajj rituals:
1. At-Tamattu`
2. Al-Qiraan
3. Al-Ifraad
This is because the person may enter the state of ritual either by Ùmrah alone or Hajj alone or
jointly. There is no other fourth type.
1. At-Tamattu` - One enters the ritual with Ùmrah only during the months of Hajj
(Shawwaal, Dhul-Qa`dah and Dhul-Hijjah) and once he completes the Ùmrah, he can
terminate the ihraam and enter the state of Hajj on the 8th of Dhul-Hijjah (The Day of
Tarwiyyah) with the intention of performing Hajj. The person does not have to go to
the meeqat to enter the state of ihraam for Hajj under this condition, so he can do so in
his residence and this type of Hajj requires a hadee (sacrificial animal).
2. Al-Qiraan – The person enters the state of ihraam with the intention to perform Hajj and
Ùmrah jointly with an uninterrupted ihraam until one performs the casting of the
pebbles on the day of Èed and shaves his head. This also requires a hadee.
3. Ifraad – The person enters the state of ihraam for the Hajj only.
This is based upon the evidence on the hadeeth of Àa'ishah radhiyallaahu anhumma when she
said: "We performed Hajj with the Prophet and some assumed intention for Hajj, some for Ùmrah and some
for Hajj and Ùmrah and the Prophet entered the state of Hajj and he entered the state of Qiraan".
The best type of these three is the tamattu` and this is definitely asserted for the one who never
made the Hajj before. The Messenger commanded his companions when they finished the
tawaaf and the saèe to terminate the ihraam and make it Ùmrah except with those who brought
with them the hadee. And he ordained “The one who did not bring a sacrificial animal, let him make
it Ùmrah". Also he said "If I had known what I did not formally know, then I would not have brought
the sacrificial animal with me and I would have terminated the ihraam with you." He commanded saying
"Do that which I command you to do".
So this is the best type as the majority of the scholars are upon. Some of the other scholars
consider that this type of Hajj is waajib, and if a person does tawaaf and saèe during the months
of Hajj and did not bring with him a sacrificial animal then he must terminate his ihraam and he
must turn it into Ùmrah and intend to do Hajj on the 8th and this is opinion of ibn Abbaas .
Shaykhul Islaam Ibn Taymiyyah rahimahullaah said regarding the above hadeeth that this
command was for the companions only, as for those who come after the companions then the
situations differ so we do not say which is best, rather the person does what suits him best. This
is also the opinion of Shaykh Al-Ùthaymeen rahimahullaah. As for the person who comes with
the hadee, they do not terminate their Ùmrah.
Cases Regarding Tamattu`
• A person enters ihraam before the months of Hajj (Shawwal, Dhul-Qa'dah or Dhul-
Hijjah), and then he completes that during the months of Hajj, this is not considered
tamattu`.
• If he assumes the Ùmrah before the months of Hajj then completes it before the
months of Hajj, this is not considered tamattu`.
• He assumes the ihraam for Ùmrah during the months of Hajj and completes it during
the months of Hajj, this is considered tamattu`.
• He finishes the Ùmrah (tawaaf and saèe) and there remains only a few days for the
Hajj, he should shorten his hair rather than shaving to have some left to remove after he
finishes the Hajj.
Cases Regarding Qiraan
• He enters state of ihraam for Hajj and Ùmrah jointly "labbayka allaahumma biHajj wa
ùmrah"
Cases Regarding Ifraad:
• He enters the state of ifraad (Hajj only) he says the talbiyyah “labbayk allaahumma bi Hajj”.
Which is Better: Qiraan or Ifraad?
The one who brings a sacrificial animal with him, then no doubt, Qiraan is better for him. Even
if he does not bring the hadee, Qiraan is still better because he completes two rituals (Hajj and
Ùmrah) whereas ifraad is only the Hajj.
Talbiyyah
The talbiyyah is to say "Labbayk allaahumma … (then you mention the type)", for example:
• Tamattu`: First, "Labbayk Allaahumma Ùmrah" and then on 8th day say "Labbayk Allaah
humma Hajj"
• Qiraan: "Labbayk Allaahumma Bi Umrah wa Hajj"
Different ways to enter Ùmrah and Hajj
1. Enter the state of Ùmrah then do Hajj rituals before performing the tawaaf.
2. Enter the Hajj first then join the Ùmrah with it. There is a difference of opinion with
the scholars concerning this. Some scholars say this is not permissible because you are
joining the minor with the major. Other scholars say it is permissible because of the
hadeeth of Àa'ishah radhiyallaahu ànhumaa where the Messenger entered ihraam for Hajj,
then Jibreel came to him saying: "Perform salaah in this valley (Dhul-Hulayfah) and say Ùmrah
bi Hajj or Ùmrah wa Hajj (Ùmrah with Hajj or Ùmrah joined with Hajj)."
Chapter 11: Conditions of Hadee (Sacrificial Animal)
1. It must have reached the legal age49.
2. It must be free of physical defects50.
3. The slaughtering must be in the legal time of slaughtering51.
4. The slaughtering must be in the legal place of slaughtering52.
5. It must be from the cattle type53.
6. It is also precautionary and more complete for the other rituals of Hajj (other than
tamattu`) that the person sacrifices the legal animal.
49 It must have completed two years entering the third for the goat, cow and camel (known as saniyyah) or six
months to one year from the sheep (jizàh). Jaabir reported that the Messenger said: “Sacrifice only fully grown
animals unless it is difficult for you" [Muslim]. This fully grown refers to whose milk teeth have fallen out and then
replaced by the regular teeth. "unless it is difficult," in this case you should do a 6 month – 1 year old sheep.
50 These are specified in the following hadeeth:
1. "One eye which has obviously lost the sight of one eye."
2. "A sick animal which is obviously sick"
3. "A lame animal which obviously limps."
4. "The old animal which has no marrow"
51 The hadee of tamattu' must be in the days of slaughter (Day of Èed and the three days after).
52 The hady for tamattu' is incorrect except in the haram area. So if he slaughters in Àrafah, then this is not
acceptable.
53 If the sacrifice is a horse, then this is not acceptable.
Chapter 12: Menses in Ùmrah or Hajj
If a woman is performing her mutàh Hajj, she assumes the ihraam for Ùmrah first. Then when
she completes the Ùmrah she assumes the ihraam for Hajj on the 8th after she gets out of the
first ihraam for Ùmrah.
Menstruating Before Completing Ùmrah
On 5th Dhul-Hijjah she reaches Makkah and she menstruates on this day. Her regular period is 6
days so she will be ritually pure on the 11th, i.e after the stand on Àrafah. So she will not be able
to make tawaaf and sa'ee and end up her Ùmrah. Therefore she must assume the ihraam for
Hajj. She now becomes a Qaarinah. Because the Prophet commanded Àa'ishah with that when she
menstruated before she entered Makkah54, and the principle matter of command is that it is for
wujoob. Also Hajj is prompt so if she doesn’t assume ihraam for the Hajj she will miss the Hajj
for that year. Also, since she cannot perform the Hajj except with taking off the ihraam for
Ùmrah which she cannot do as she is in the menstruating state (i.e. she cannot do the tawaaf),
so she joins Hajj to the Ùmrah and becomes a Qaarinah.
Likewise, a person goes from Madeenah to Makkah and he enters the state of Ùmrah
(mutammatta`) and on the road he makes an accident or his car malfunctions and he knows that
it is impossible to repair before the standing on Àrafah so he assumes the ihraam for Hajj and
joins the Hajj with Ùmrah and becomes a Qaarin.
In this case when he assumes the Hajj, his tawwaf and saèe would be sufficient for Hajj and
Ùmrah. As the Messenger told Aa'isha radhiyallaahu ànhumaa: "Your tawaaf of the house and
your walk between Safaa and Marwaa would become sufficient for both Hajj and Ùmrah." When he
commanded her to join her `Hajj and her Umrah and become Qaarinah.
Menstruating After Completion of Tawaaf
A woman performing Hajj of Tamattu' assumed ihraam for Ùmrah and she makes tawaaf.
After performing the tawaaf she gets her menses. In this case she goes for saèe while in menses
because being in a state of ritual impurity is not a condition for sa'ee, but it is better. So when
the time for Hajj comes while she is haa'idh, she assumes ihraam for Hajj. This occurred with
Asmaa bint Umays radhiyallaahu ànhaa when she entered a state of post-partum bleeding, so
she sent for the Messenger as to what she should do. So the Messenger said: "Make ghusl
and put a cloth or pad on the place, and assume ihraam".
54
Al-Bukhaaree and Muslim
Menstruating During Tawaaf
A woman gets her menses during tawaaf. Her menses may take place earlier than usual because
of the crowds. In this case, she does not complete the tawaaf. She leaves the tawaaf and
assumes the ihraam for Hajj, because she could not continue the tawaaf in this state.
Nullifying Wudhoo’ During Tawaaf
A woman goes into a state of minor ritual impurity during tawaaf (she nullifies her wudhoo').
1. First Opinion: According to one opinion, her tawaaf is nullified and she must perform
wudhoo' and restart the tawaaf because according to this opinion purity is a condition for
tawaaf.
2. Second Opinion: She completes her tawaaf and there is nothing upon her. This is the
correct opinion because purification from minor impurity is not a condition for tawaaf
because there is no explicit authentic proof for that. This is very much asserted when
there are crowds around the ka`bah and this is most likely to be the case, so there will be
extreme hardship for her to leave to go to the restrooms, make wudhoo’ and return.
Chapter 13: Talbiyyah
When to Perform the Talbiyyah
1. First Opinion: It is performed after mounting one's mount e.g. camel, cow, etc. Ibn Umar
radhiyAllaahu ànhumaa reported that the Messenger declared talbiyyah after he mounted his
camel near the masjid in Dhul-Hulayfah, (i.e. as his camel stood up with him).
2. Second Opinion: He makes the talbiyyah after praying salaah, after he enters the state of
ihraam.
3. Third Opinion: He declares the talbiyyah at the first elevation, which comes after mounting
his mount whilst moving.
In the hadeeth of Jaabir in which he described the Hajj of the Messenger , and said:
"The Messenger mounted his camel, and until it stood erect with him on its back, on an elevation, this
is after he made the salaah in Dhul-Hulayfah, then he declared the tawheed (labbayk Allaahumma
labbayk).
There is no contradiction between the first and third opinion because Jaabir did not hear the
talbiyyah of the Messenger until he came to an elevation whereas Ibn Ùmar radhiyAllaahu
ànhumaa heard the talbiyyah when he mounted his mount, so each one of them related what he
heard.
It is preferred that the person makes the talbiyyah after he mounts his mount, because the
person may remember something after the salaah and he would have time to do it, like to
perfume his head.
Meaning of the Talbiyyah
This talbiyyah is a great attestation of tawheed (singling Allaah in worship). Tawheed is the
essence of all the Messengers alayhimu-salaam. We need to contemplate this as many people just
say this and they do not contemplate on what it means.
l O N M L K J I H G F E D C B Am
[021:025] And We did not send any Messenger before you (O Muhammad [sal-Allâhu
'alayhi wa sallam]) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right
to be worshipped but I (Allâh)], so worship Me (Alone and none else)."
‫ﻚ‬
َ ‫ـ ـ ـ ـ ـ ـ ـ ْـﻴ‬‫ﻟَﺒـ ـ‬
This is a word of response, i.e. "I am responding to you".
The evidence for this is what is authentically reported that Allaah says on the day of Resurrection,
"Yaa Aadam", and Aadam says "Labbayk".
Also, it carries the meaning of continuity of obedience. Therefore it means responding to Allaah
and holding on to his obedience. That's why some interpreted the meaning as "I respond to
you, obeying you,"
If somebody says: "Where is the call of Allaah for us to respond?" It is:
l ~ } | { z y x wm

[022:027] And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot
and on every lean camel, they will come from every deep and distant (wide) mountain
highway (to perform Hajj).
Labbayka is repeated because what is intended is "a great response" i.e. a response, after a
response, after a response etc. and staying on obedience, after staying on obedience, etc. So it
means abundance, not actual twice.
‫ﻢ‬ ‫ ـ ـ ـ ـ ـ ـ ُـﻬ‬‫اﻟﻠ‬
Allaahumma means "yaa Allaah" however yaa is omitted and replaced by the meem at the end,
because in this case meem marks plurality as if the one invoking has gathered his heart upon his
Lord to invoke him and call him. It is placed at the end to have the majestic title at the
beginning as a blessing, so that the person starts by mentioning Allaah first.
‫ﻚ‬
َ ‫ـ ـ ـ ـ ـ ـ ـ ْـﻴ‬‫ﻟَﺒـ ـ‬
Labbayk is mentioned again to affirm the first one, stating that he is staying on his obedience.
The more you respond to him, the more you increase your faith and your longing for him, that is
why it is repeated. Therefore, the believer should try to remember and contemplate while saying
labbayk, the call of Allaah to him, and his responding, not just mere words.
‫ﻚ‬ َ ‫ﻻ َﺷ ِﺮﻳ ـ ـ ـ ـ ـ ـ ـ ـ ـ‬
َ َ‫ـﻚ ﻟ‬
Meaning no associate or partner to you in anything, not only in this talbiyyah, but this is more
comprehensive. You have no associate/ partner in Your Kindom, Divinity, Names and
Attributes and all that is particular to You and from that is my call, I am sincere in uttering it, I
do not perform Hajj for show off, fame, wealth or anything else. I am performing Hajj to you
alone, and to you I respond only.
‫ن اﳊَـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ْـﻤ َﺪ‬ ‫إ‬

The praise and bounties/favours are yours. This is a general response, which is comprehensive.
Al-hamd means praise and al-madh means commending. They agree in their linguistic
derivation, meaning the letters – they are composed of ‫ﺣﺎء ﻣﻴﻢ دال‬
However, hamd is based upon love and magnification and madh does not necessitate that. You
may commend someone whom your heart has no love or magnification for. However you
commend him because you are hoping to get something from him, yet your heart does not love
him or magnify him, whereas it is inevitable that hamd be based upon love and magnification and
that is the meaning with respect to Allaah, it is
“Describing the praised one with perfection out of love and magnification”
And no one deserves this praise except Allaah .
It is mentioned in a hadeeth that Allaah said: "The salaah is partitioned between me and my
slave into two parts. When my slave says, "‫ "اﳊﻤـﺪ ﷲ رب اﻟﻌـٰﻠﻤﲔ‬Allaah says: "My slave praised me
(hamadanee)" and when he says "‫ "اﻟﺮﲪـٰﻦ اﻟﺮﺣﻴﻢ‬Allaah says: "My slave has commended me".
This shows that praise (hamd) is different to commending (thanaa').
The article "al" denotes total comprehensiveness, meaning all kinds of praises belong to Allaah.
This is called "al al-istighraak". Praising him for all benefits, warding off harm, all good, all of this
is for Allaah.
‫ﻚ‬
َ َ‫ﻌ ـ ـ ـ ـ ـ ـ َـﻤﺔَ ﻟ‬
ْ ‫َو اﻟﻨـ‬
Favours and bounties
Allah is the one who is offering the favour and He deserves it because it is from Him.
‫ﻚ‬ َ ‫َو اﳌـ ـ ـ ـ ـ ْﻠﻚ ﻻ َﺷ ِﺮﻳ ـ ـ ـ ـ ـ ـ ـ ـ ـ‬

َ َ‫ـﻚ ﻟ‬
This is affirmation that the hamd and the ni`mah, there is no associate for him. If you
contemplate the great meaning they denote then you will come to understand that this talbiyyah
comprises all types of tawheed as Jaabir said; "the Messenger declared the tawheed." And the
sahabah are the most knowledgeable of people regarding the tawheed.
Tawheed ar-Ruboobiyah and Tawheed al-Uloohiyyah
Al-Mulk - This is from Tawheed ar-Ruboobiyah. Rather we say that Tawheed al-
Uloohiyyah, singling Allaah as the only true god is from the Tawheed of Ruboobiyyah
because affirming Tawheed al-Uloohiyyah comprises the affirmation of lordship
(Tawheed ar-Ruboobiyah). On the other hand, affirming lordship (Tawheed ar-
Ruboobiyah) necessitates affirming Tawheed al-Uloohiyyah.
That is why no one singles out Allaah as the true God except that he singles him as the
true Rabb. But there are people who single Allaah in being the true Rabb, but do not
single out Allaah in being the true God worthy of worship, so we tell them, "If you single
Allah in Lordship then this necessitates that you must single him alone in Godship, as
the only true God who deserves to be worshipped Alone". That’s why the Ùlamaa' said
Tawheed ar-Ruboobiyah necessitates Tawheed al-Uloohiyyah, and Tawheed al-
Uloohiyyah comprises Tawheed ar-Ruboobiyah.
Tawheed of Allaah's Names and Attributes
Innal hamda wan-nimata lak
Al-Hamd is describing the praised one, Allaah, with perfection and ni`mah is from the
sifah of actions, so it therefore comprises of Tawheed Al-Asmaa' Was-Sifaat (Singling
Allaah alone in His Names and Attributes).
However, from where do we come to know that it is without tahreef (distortion), ta'teel
(negation), takyeef (description), tamtheel (representation)? It is in the statement "laa
shareeka lak". So if we make representation of Allaah then we commit shirk in tamtheel.
Therefore we know that these great words comprise the entire tawheed. And it is unfortunate
and regrettable that you hear some people in Hajj and Ùmrah saying it as if it is a song and do
not understand the meaning properly.
This is the talbiyyah of the Messenger as Jaabir reported to us.
Adding to the talbiyyah
It is reported by Imaam Ahmad rahimahullaah in his musnad that the Messenger used to say:
"Labbayka ilaahal-haqq" (I respond to you, God of truth) It means You are the true God.
It is reported by An-Nasaa'i and others that Ibn Ùmar radhiyAllaahu ànhumaa used to add:
"Labbayka was sa`dayk, (I respond to you and I am ready to obey you) wal khayru fee yadayk (and good is in
your hands), war-raghbaa'a ilayka wal àmal (on to you is the petition and action)."
If a person adds these words then it is okay, but it is preferable to stick to what is affirmed from
the Messenger .
It is permissible to make takbeer instead of talbiyyah if the person is at the time of talbiyyah on
the 10th Dhul-Hijjah, because Anas reported: "We performed Hajj with the Messenger and from us
there were those who made takbeer and those who made tahleel (laa ilaaha illa anta)".
This is a proof that they did not make harmonious congregational talbiyyah as some people do,
rather same made takbeer and some tahleel, each remembering Allaah on his own according to
his own condition.
Raising the Voice Whilst Making Takbeer
Men should raise their voices with the talbiyyah because the Messenger said: "Jibreel came to me
and ordered me that I ordered my companions to raise their voices with the ihlaal (talbiyyah)"55.
So the men should raise their voices in compliance with the command of the Prophet and
following his sunnah and the sunnah of his companions. Also, there is no stone, nor tree that
55 Saheeh Muslim
will hear the voice of those making talbiyyah except that they will bear witness on the day of
resurrection for him. It will say "I testify that this person made Hajj with declaration of the talbiyyah."
It is regrettable that many of the people performing Hajj do not make the talbiyyah. In fact
Jaabir used to say "we used to raise our voices with them".
The Messenger once admonished one of his companions when he was saying takbeer loudly
on a journey saying "O people, take it easy upon yourselves, for you do not invoke Someone who is deaf or
absent, the one you are invoking is closer to you than the neck of your camel." The talbiyyah however, has a
particular specification to it because it is from the rituals of Hajj and that is why we have proof
to raise your voice with its declaration.
As for women, they keep that secret because the woman is commanded to lower their voices in
presence of men, because although the voice of women is not àwrah, it is feared that it could be
a source of fitnah, therefore the women should make the talbiyyah secretly so that it is only
heard to her company of women and not loud.
Chapter 14: Prohibited Things during Ihraam
These prohibited things are around nine things in number, this is what is famous and they were
determined by way of following and deduction of the Qur'aanic and/or the authentic Sunnah,
consensus and the opinions of the righteous predecessors. So the following are prohibited due to
being in the state of ihraam.
1. TRIMMING / SHAVING THE HAIR
l ´ ³ ² ± ° m

[2:196]"And don’t shave your heads until the haadi (the sacrificial animal) reaches the
place of sacrifice"
Some of the scholars are with the opinion that this is comprehensive, that it covers all types of
hair (head, armpit, pubic hair, etc.). They included the other types other than the head by way of
analogy to the head. Also they gave reasoning as saying that trimming /shaving the hair would be
a type of luxury.
The correct opinion concerning this point is that the person in Hajj while performing the ritual is
not forbidden to have luxury. He can have this in terms of food, drinks, the clothes permissible
for him to wear, cleaning himself, etc. Rather the correct reason should be that the muhrim, if he
shaves his head then he drops a legalised ritual that is the shaving/trimming after he finishes the
Ùmrah and following the stoning of the Jamaratul Àqabah.
Secondly, the correct thing from the theoretical prospective is that no one should be prevented
from trimming other than the head except with evidence and there is no evidence to shave other
than the head. The precaution is to avoid shaving the hair which is other than the head. On the
other hand, it is not forbidden for the person in the state of ihraam to scratch his head and if
some hair falls off unintentionally then there is nothing upon him.
2. CLIPPING FINGER NAILS OR TOE NAILS
Regarding this, there is no textual proofs, however some of the ùlamaa' narrated that this is a
consensus so if this is correct then no one can oppose and some scholars mentioned that this
would also be a habitual luxury, and this is not the objection to Hajj, but the precautionary thing
is to avoid clipping the finger nail or the toe nails.
3. COVERING THE HEAD WITH SOMETHING THAT COMES IN CONTACT WITH

IT (E.G. HAT OR TURBAN)
The evidence is that the Prophet said concerning the person who was performing Hajj and his
camel threw him down, crushed his neck and he died while in the state of ihraam. The Prophet
said, "do not cover his head".56 This is general concerning the covering of the head.
A particular evidence considering the turban came when the Prophet was asked as to what the
person in the state of ihraam should wear. He said: "He should not wear the qamees nor the
trousers/pants nor the head clothes nor the leather socks nor the turban". So we have even a singular proof
regarding one matter and this is the turban, and we have a general proof, "don't cover his head". So
covering the head with something that comes in contact with it and it is not permissible.
Here we make some detail. Head covers are of the following types:
1. That which touches the head directly and is normally considered as a cover or
shield
For example, the hat, turban etc. This is haram, forbidden by text, as mentioned earlier.
2. Touching directly but not normally considered as a head covering or shield
For example, if someone applies a gel to matt the hair, or honey or henna. The Prophet
matted his hair as came in the hadeeth of Ibn Umar radhiyAllaahu anhumaa who said,
"I saw the Prophet making ihlal in Hajj with his hair matted."
3. A covering which is separate but in company, accompanying the person
For example, an umbrella or a car. There are two opinions concerning the ruling, and the
correct opinion is that it is permissible.
4. Separate but not in company
For example, taking shade under a tent or under a garment when one puts it on the tree
or shades under tree branches, this is separate but not in company. The ruling is
permissibility. And it is confirmed that a tent of hair was pitched for the Prophet in Namirah
(where the boundaries of the haram area ends and those of Arafah begins) and he stayed there until the
sun had passed the meridian. 57
56 Al-Bukhaaree and Muslim

57 Muslim
Taking shade under the umbrella is not a kind of shield because the one who walks by
your side can see your head. Usaamah was leading the Prophet's camel and al-Fadhl was
behind when the Prophet came from Muzdalifah to Mina. The second person had his thawb covering
the Prophet's head protecting it from the heat, and this is like the umbrella.
4. WEARING TAILORED, SEWN CLOTHES, WHICH TAKES THE WHOLE BODY

FORM OR PART OF THE BODY'S FORM.
This does not mean stitched clothes only. These are sewn clothes which take the whole body
form, or part of the body's form. For example, the shirt, pants and socks. And the evidence is
the hadeeth of ibn 'Umar radhiyallaahu ànhumaa when the Prophet was asked about what the
person in ihraam should put on, he said he should not wear a shirt, pants, clothes, nor he should
put on leather socks except if cannot find slippers, then he should cut off what covers the ankles.
The socks can be from leather or from cloth. So the socks should not be put on except if there is
a need, as in our times.
If someone puts a coat on his shoulders or wraps his chest with it, there is no harm in this
because people don't wear these things in this fashion, this is not the habit. Also, if someone
puts on a watch or a ring, this is not included in prohibition. Similarly the glasses, hearing aid,
belt around his waste, lower garment even if he ties it with a belt or rope, there is no harm.
5. WEARING PERFUME
This covers all that is used normally for perfuming. It does not mean every good smell or strong
one, even if it comes from an apple or an orange or a mandarin, or the soap which has a good
smell in it. So these are not prohibited.
As for wearing perfume on the body or the clothes, the evidence for this is "…and should not wear
clothes which are scented by safron or wars (kind of perfume)." 58
The second evidence is in the one who was knocked down from his camel and died in Àrafah,
the Prophet said, "Do not put on him the mixture of perfumes normally put on specific parts of the body."
So this hadeeth is general covering all that is considered as perfume and normally used to
perfume.
58
On the other hand, if a person eats or drinks something that contains perfume then this is
forbidden because its effects may be manifested and it could be a means to be used on the body
and it is a luxury. On the other hand, if a person touches something of perfume which does not
stick then there is nothing upon him. For example, if someone touches the wooden incense then
there is nothing upon him.
The wisdom behind this is that the perfume might incite a kind of desire in him and sexual
arousalment and this can cause a fitnah for the person. Allah narrated
l J Im
[2:197] "then he should not have sexual relations…"
Applying perfume could be a means to it. The head, beard, garment, any place should be
avoided.
If a person smells the perfume, we have three situations:
a. If he smells it unintentionally then there is no sin upon him and there is no legal ransom.
b. If he smells it for enjoyment, luxury then this is unlawful and he should expiate by fidyah
(ransom).
c. If he smells it for a reason, for example he wants to check on it to see if it is right to buy, then
this is a need. Ibn Qayyim rahimauhullaah said that this is permissible and this is not a means.
Imam ibnul Qayyim rahimahullaah said a good point of benefit here, "Whatever is forbidden for being
a means for the forbidden then the need makes it permissible."
Women in the State of Ihraam
All clothes in origin are permissible to put on as long as they do not contradict Islamic guidelines
concerning the clothes. However, she is forbidden from putting on the following two things
during the state of ihraam:
• The gloves
• The niqaab
The niqaab is the woman's face veil which covers the soft, pliable part of the nose that extends
high as the circuit of the eye. She is forbidden to put on a burqah, a piece of leather or cloth
used to cover the face having in it two holes for the eyes. Basically, she keeps her face
uncovered during ihraam except in the presence of men as this is how 'Aaishah radhiyAllaahu
anhumaa described that they used to cover in presence of men. She is allowed to put on socks
and concerning her shaving and trimming and clipping of nails, this is general for men and
women.
6. GAME HUNTING.
It is forbidden for the person in a state of ihraam to kill the game and to seek the game for
hunting.
½ ¼ » º ¹ ¸ ¶ ´ ³²± ° ® ¬ « ªm
l Æ Å Ä Ã Â Á À ¿ ¾
[05:95] O you who believe! Kill not the game while you are in a state of Ihrâm [for Hajj or
'Umrah (pilgrimage)], and whosoever of you kills it intentionally, the penalty is an
offering, brought to the Ka'bah, of an eatable animal (i.e. sheep, goat, cow, camel)
equivalent to the one he killed, as adjudged by two just men among you;
l PO N M L K J IHG F E D C B Am

[05:96] Lawful to you is (the pursuit of) water game and its use for food – for the benefit
of yourselves and those who travel, but forbidden is (the pursuit of) land game as long as
you are in a state of Ihrâm (for Hajj or 'Umrah).
Definition of Game: The game is the edible wild animal, originally wild, undomesticated or by
habitualisation.
1. It must be lawful to eat by Muslims.

2. It must be a land animal
Specifying the land takes out the water games. I.e. all the animals that live in water are
out of the prohibition, because Allaah says, " Lawful to you is (the pursuit of)
water game and its use for food …"
3. It must be a Wild animal in origin or by habitualisation. So if he kills a lion or a tiger or

a cheetah then there is no penalty because these are not edible.
When we say wild, this takes out the domesticated. So it is halaal and permissible to kill a
lawful domestic animal.
If something happens to make a domestic animal go wild then we go by the origin. For
example, a hen that runs away and lives in wild and assumes a ‘wild life’. If a person in
the state of ihraam kills it, then it is lawful for him because in origin it was domestic and
the opposite is true.
Non-Edible Animals
There is no penalty on hunting the inedible animals, and it is divided into three categories.
1. That which is commanded to be killed in a state of ihraam or non-ihraam.

Five of them were mentioned in one hadeeth: "Five kinds of animals are harmful and can be killed
in the haram (sanctuary), and they are:
i. a crow
ii. a kite
iii. a scorpion
iv. a mouse
v. and the (rabid) dog." 59
Also there are other types of dogs, e.g. It is recommended to kill the black dog.
2. That which is prohibited to kill from the non-edible animals whether in the
Haram and outside.
These are the ant, the bee, the hoopoe and a kind of bird called a surd. This bird, it is a
small bird with a red beak (I heard that the colour of it is black, but I have not seen it myself).
These are forbidden to be killed and this comes in a saheeh hadeeth.
3. That which there is no mention about its killing or not killing.
If these animals cause harm then they can be killed. Even if the son of Aadam intends to
cause harm and transgress and there is no way to ward him off in a way which does not
hurt him, and if it becomes eminent that the person may be endangered, then he can kill
him. Thus, by all means the animal that causes harm may be killed.
59
Al-Bukhaaree [vol 3:155] and Muslim
However, if they do not harm then it is better to leave them because Allaah created
them for a wisdom, for example, the cockroaches, the lions, the cats and the flies.
Eating From The Game
It is forbidden for the person in the state of ihraam to eat that which he hunts.
Also, if he shared in directing towards a game animal by pointing or giving direction or

helping then it is forbidden for him to eat from that.
If a game animal was slaughtered or hunted for this muhrim in ihraam then it is
impermissible for him to eat from it but it is permissible for the one who is not in a state
of ihraam.
7. AL-MUBAASHARAH
Linguistic Definition: Skin to skin touch with a woman.
Legal Definition: Intimacy outside the private parts and also from that is the sexual advances,
kissing and touching out of desire. If there is no desire then it is not haraam if someone holds
the hand of his wife.
Mubaasharah before the First Release of Ihraam With Ejaculation
If the mubaasharah is based on desire and it took place before the first release from ihraam and
the person ejaculates then he is held sinful and there is a ransom. According to the correct
opinion, the ransom is a sheep. It does not however nullify the ihraam because it is not
intercourse and so therefore there is no make up for this ritual.
Mubaasharah before the First Release of Ihraam Without Ejaculation
Suppose the person goes into this mubaasharah state (intimacy, touching, kissing out of desire)
but does not ejaculate nor is there any secretion of prosthetic fluid which is released out of
sexual incitement which is called al-madhi then there is also nothing upon him.
8. PERFORMING A MARRIAGE CONTRACT
This is based upon the hadeeth of the Messenger : "The one who is in the state of ihraam should not
marry or give someone in marriage or make a proposal”.60 A person should not conduct the marriage of
a man or a woman, or himself, or on the authority of someone else. All of this is included in the
prohibition.
As for the witnesses, there is no effect for them being in a state of ihraam. However it is disliked
for them to attend the marriage contract if they were in a state of ihraam.
The categories referring to the contract are three:
1. A person who is not in a state of ihraam (Muhil) conducts a marriage contract of a

woman who is in a state of ihraam (Muhrimah), the nikaah is invalid.
2. The marriage contract between a Muhrim and a Muhillah is invalid.
3. The marriage contract concluded by a Muhrim for a Muhil and Muhillah is invalid.
If someone says: “It is affirmed that the Messenger married Maymoonah while in a state of ihraam"61, and
Maymoonah is his …62
60
Saheeh Muslim
61
Related by Ibn Àbbaas radhiyAllaahu ànhumaa
62
Audio cut here. Please refer to “Hajj and Tawheed” for a complete discussion on the Prohibited Acts During
Ihraam.
Chapter 15: Expiations for Violating the Conditions of Ihraam
1. Conducting a Marriage Contract entails no ransom.
2. Sexual Intercourse in Hajj entails a severe ransom
There are four or five penalties due to the violation of intercourse in Hajj before the first
release from ihraam (at-tahallul al-awwal). So this is the severe ransom and there is a badanah
(sacrificial animal: camel or cow).
3. Killing the Game and the expiation for this falls under three types:
I. That which the Prophet decreed to be a ransom then we abide by this type which he
specified because he specified certain animals for certain animals as expiation.
II. Edible equivalent animals. There are two types:
i. The kind of animals which the companions decreed, so we refer to their decree.
The type decreed by some companions, in this case we return to the saying of two
just referees, as Allaah said:
» º ¹ ¸ ¶ ´ ³²± ° ® ¬ « ªm
l Æ Å Ä Ã Â Á À ¿ ¾ ½ ¼
[005:095] O you who believe! Kill not the game while you are in a state of
Ihrâm [for Hajj or 'Umrah (pilgrimage)], and whosoever of you kills it
intentionally, the penalty is an offering, brought to the Ka'bah, of an eatable
animal (i.e. sheep, goat, cow, camel) equivalent to the one he killed, as
adjudged by two just men among you;
This refers to the type specified by some of the companions.
ii. For that which there is no equivalent from the edible animals then what is dutiful is
the equivalent amount. So the game will be estimated and the money determined
will be used to buy food and distribute it to the poor people in the sacred limits of
the haram. For each poor person is half a saa` (the saa` is 2040g). Or the violator
will fast a day for the feeding of each miskeen. The estimate will determine the
number of masaakeen and food, and then he will fast according to that number.
This is on the choice between these matters as Allaah said:
l ! " # $ % & ' m

[5:95] or, for expiation, he should feed Masâkîn (needy persons), or its
equivalent in Saum (fasting), that he may taste the heaviness (punishment)
of his deed.
For example: The estimate of this animal of which there is no equivalent is $200.
If each saa` is for $1, so there will be 200 saa`'s. Each miskeen would take half a
saa` so therefore there will be 400 masaakeen. So if he goes to this choice, then he
will therefore fast 400 days. This is an illustration of the meaning of the estimate.
4. All the other violations: shaving of the hair, clipping the finger nails, etc. Entails a ransom.
It is to be expiated by feeding, fasting or a sacrificing a shaa` (a sheep, a goat or 1/7 cow,

or 1/7 camel) and distributing it to the poor in the haram area of Makkah.
Categories of People Doing These Violations:
1. Those who intentionally do anyone of them without any legal excuse, while
knowing and not forgetting. They are sinful because the disobeyed Allaah and his
Messenger and there are upon them expiations from the fidyah as well as the
invalidation of the ritual.
For example: A person conducts a marriage contract then there is no fidyah upon him and
no invalidation of the ritual. But if the individual commits sexual intercourse with his
wife before the first release from his ihram, then he is held sinful and there is a ransom
upon him, his Hajj is invalid and also other things when he has to complete the ritual and
redo the ritual as we have discussed earlier.
2. Those who do the violation, knowingly, remembering and choosing but with an
excuse. There is no sin upon him but he should expiate for it.
For example: If he covers his head directly with a hat because he cannot expose it due to
an ailment in his scalp, then in this case there is no sin upon him but there is an
expiation, which is either feeding, fasting or the shaa'. There is no sin on the person in
this category because he is excused due to a valid legal excuse.
Also, if the Muhrim shaves his head due to an illness, then there is no sin upon him but
there is a fidyah: feeding (half a saa` for the poor), fasting (three days consecutively or
unconsecutively), or a shaa` (a sheep, a goat or 1/7 of a cow, or 1/7 of a camel).
3. Someone violates out of ignorance, forgetfulness or he is compelled, then there is

nothing upon him. However if this situation is lifted before his release from his ihraam,
then he should cease.
Example 1: If somebody covers his head directly with something then there is nothing
upon him due to his ignorance.
Example 2: If someone indulges in sexual intercourse with his wife on the night of
Muzdalifah (10th Dhul-Hijjah) due to ignorance (he does not know that it is unlawful)
then there is nothing upon him and his ritual is correct.
Example 3: If he clips his fingernails out of forgetfulness then there is nothing upon him
because he forgot.
Example 4: If someone compels his wife for sexual intercourse (jimaa`) then there is
nothing upon her because she is compelled.
If the legal excuse is lifted before at-Tahallul then he must seize.
Example 1: If a Muhrim wakes up from his sleep and finds that his head is covered, then
he should take off this cover and there is nothing upon him because he did not choose to
do that.
Example 2: If he wears a shirt due to ignorance during the state of Ihraam, then when he
knows and remembers that he is a Muhrim, then it is duty bound upon him to take off
this shirt immediately and there is nothing upon him due to his ignorance.
If the excuse continues till after the tahaallul (release from the state of ihraam), then there
is nothing upon him.
For example, a man wears a shirt out of ignorance. Then he stones jamaratul- Àqabah,
and then he is released from the state of ihraam. Then someone tells him, “you have a shirt
on you and that is haraam for the muhrim”. Then in this case there is nothing upon him due
to his ignorance.
Chapter 16: Forbidden Acts within the Sacred Area of the Haram
Definition of the Haram
There are two legally specified haram areas: Makkah and Madeenah. As to the saying that the
masjid of al-Aqsaa has a sanctuary then this is incorrect by the consensus. This is contrary to
what you hear on the news which says that al-Aqsa has a haram, which is incorrect. Some say it is
the third of the sanctuaries then this is wrong because this statement delude to that it is a haram
and this is wrong. However it is referred to as the third of the mosques for which a person can
set up to travel to.
Allaah declared the haram for Makkah and Madeenah. Allaah manifested the sanctuary of
Makkah on the hands of Ibraheem and the sanctuary of Madinah on the hands of the
Prophet Muhammad .
As for the limits of Makkah and Madeenah then this is a matter specified by the Shareeàh. The
boundaries of the sacred area in Makkah are marked and known and they are:
At-Tanèem, 6km to the North.

Aadatul-labaan, 12km to the South.
Al-Ju`raanah, 16km to the East.
Waadi Nahlaa, 14km North East of the city.
Formerly, Al-Hudaybiyyah, 15km to the West
As to the sacred area in Madeenah then it is specified by the Prophet . “It lies behind the two
mountains, Mount Èer (which is South of the city) and Mount Thawr (which is a red mountain to the North of
the city beyond the Mountain of Uhud)”.
Game Hunting and Vegetation in Makkah
It is unlawful to hunt the wild, edible animal, this is forbidden by text and by consensus.
l ² ± ° ® ¬ « ªm
[005:095] O you who believe! Kill not the game while you are in a state of Ihrâm [for Hajj
or 'Umrah (pilgrimage)]
l PO N M L K Jm
[005:096] but forbidden is (the pursuit of) land game as long as you are in a state of
Ihrâm (for Hajj or 'Umrah).
The scholars said hurum means being in state of ihraam or entering the sanctuary of the Haram.
Also it is forbidden in Makkah to scare the game, to frighten it or even to disturb it whether for a
purpose or for no purpose. For example, if you find it under a tree you cannot disturb it so as to
sit in its place because the Prophet said, "And it is not to be frightened." It is forbidden to throw
stones or the like at it. However if it leaves on its own without disturbing then there is nothing
upon the pilgrim.
As to the plants and vegetations of the Haram, then every vegetation that Allaah made to grow is
not permissible to cut all of it or a part of it, even if it is harmful. Because the Prophet said,
"The thorny bushes in the Haram are not to be cut," and these thorny bushes are harmful.
"…That which Allaah made to grow" was mentioned to exclude that which is caused to grow by man
like the agriculture and trees that the person plants. Here it is permissible for the person to do
what he wants with it.
If a person cuts a tree then according to the correct opinion he must repent and ask Allaah
for forgiveness and there is no ransom upon him because the Prophet did not obligate any
ransom. So if a person cuts a tree, takes a branch off or cuts some grass then he is held sinful but
there is no penalty upon him. However, with respect to the game then there is ransom upon him
and this is by the evidence in surah al-Maa’idah which was cited above.
If a person destroys some grass or trees unintentionally like driving a car upon it then there is
nothing upon him. If a person brings his own game and enters the sanctuary with it then the
correct opinion is that there is nothing upon him and he should not get rid of it because he
possessed the game in a place that was not a sanctuary. The evidence for this is that during the
reign of Abdullah ibn az-Zubair radhiyAllaahu ànhumaa, people used to sell these games
without any denial; they used to bring rabbits in cages and sell them in the Haram. This indicates
that this is not a problem, and this is the preponderating opinion.
Taking Dropped Things in the Haram
It is forbidden in the Haram to take things dropped or fallen in it, like lost property unless the
person publicises and announces it for an entire year. This is because the Prophet said, "Things
dropped in the Haram territory should not be picked up except by the one who will announce it publicly."
Some of the scholars said it is permissible to pick it up, publicise it for an entire year and then
possess it after that if he does not find its owner. However the correct opinion is that it is not to
be possessed even after one year.
The wisdom behind this is that if the person knows that he will need to publicise it for a year
then he and others like him will not take it and so it will be left for the owner to come and pick
it, and this is from the perfect security.
Excluded from the prohibition is a type of grass known as al-Idkhir. It is used by goldsmiths
and a protective layer in the roofs of houses built from mud. It is also inserted between mud
blocks laid above the corpse of the deceased in the grave so this is excluded as came in the
hadeeth.
Is Ihraam Obligatory for the One Who Intends to go to the Haram in Makkah?
Ihraam is not obligatory for the one who intends to go to the Haram in Makkah. The correct
opinion is that ihraam is only obligatory for the person who intends to do Hajj and Ùmrah. If a
person goes to Haram not intending Hajj or Ùmrah then it is not binding on him to enter the
state of Ihraam.
Rulings Related to the Haram of Madeenah
The prohibited matters are lighter than those in Makkah.
1. First, it is distinguished by being temporal; meaning it only took place during the time of
the Prophet . As for the Haram of Makkah, it was from the time of Ibraheem
which is earlier.
2. There is no penalty on the game hunt in the Haram of Madeenah, contrary to the Haram
in Makkah. Also, if a person brings a game to Madeenah, it is not binding upon him to
release it and the evidence is that at the time of the Messenger there was a boy with
Anas ibn Malik who had a bird called an-Nughair. This boy used to play with it and
then the bird died so the Messenger spoke to this boy and said, "Oh Abaa Ubair
(nickname of the boy), what did an-Nughair do?" And this was in Madeenah.
3. With respect to the vegetation, grass and trees of Madeenah then it is permissible to take
from it for a need but in Makkah this is forbidden. For example, in Madeenah, the trees
can be used to build houses when needed, but in Makkah they cannot be used.
4. You can enter the haram of Madeenah without being in a state of ihraam.
One thing also that we conclude with is that from the prohibited things in the Haram of Makkah
is carrying weapons. However, this is permitted for necessity and this is the position of a great
number of Muslim scholars as Imam an-Nawawi commented on his commentary of Saheeh
Muslim.
Chapter 17: Entering Makkah
It is best to enter Makkah during the day, as the Prophet entered Makkah during duhaa time63.
As for the place where the person enters Makkah, it is from its upper side. This way he will be
directing himself towards the ka`bah, because the face of the ka`bah will be in the direction of
the East and this is a place known as kidaa', nowadays it is called reeùl hujoon. He leaves from a
place called kuday and today this is ajyaad area, if possible in both cases.
It is legally allowable for the pilgrim to make ghusl upon the entrance of Makkah as the
Messenger slept the night in a place known as thee tuwaa, a well in Makkah, and nowadays it is
called az-Zaa'ir and he made ghusl then entered Makkah during the day.
As for the direction of the person making Hajj and Ùmrah, he should direct himself to the
haram as this is the origin of the fareedhah and the origin of the objective.
Entering the Masjid
He enters the masjid with his right foot and says the du'aa of entrance into the masaajid:
‫لא‬5',
‫م‬0H*‫وא‬I0J*‫&אوא‬H
KL,‫א‬5M*N#‫&א‬4
*‫א‬
He enters from the direction which is known as the gate of bani shaybah across from the ka`bah
and nowadays this is close to being the gate of as-salaam.
63
Chapter 18: Tawaaf
How to Dress for the Tawaaf
As to the way the male person dresses for tawaaf, he takes the form of dress known as itibaa'.
He wraps with the towel or ihraam around the upper part of the body keeping the right arm and
the shoulder exposed until the end of the tawaaf after which one should cover both shoulders
and arms.
The wisdom behind this is that the person through this way manifests strength and activity. This
assists in activity for the person instead of having him wrapped altogether by his upper garment.
Itibaa' is for the tawaaf. So when the person is about to start the tawaaf, he puts the garment in
the itibaa' form.
Starting at the Black Stone
Then he goes to the starting point: to kiss the black stone which is in the South-East side of
ka`bah. It is narrated from the Messenger that the black stone was sent down from paradise, its
whiteness was more intense than the whiteness of milk however it was blackened by the sins of Banee Aadam64.
Imaam At-Tabaree rahimahullaah commented on this: "Having it in the black state after white is an
admonition and a lesson for people to think that if sins could affect the stone then it is harder and more intense in
affecting the heart".
So when the person comes to the black stone, he faces it with his body and touches it with his
hands because the Messenger did that. Then the Messenger kissed the black stone. It is
not to be kissed because it is a stone, but because it is a magnification of Allaah and His
commands. There should be no kind of blessing to be done by the black stone like touching it
and wiping the body with it, or wiping over the heads or bodies children as a barakah (blessing)
as it is bidàh and a form of shirk.
That is why Ùmar kissed the black stone and said: “I indeed know you are but a stone, having no
benefit, nor harm, and were it not that I had seen the Prophet kissing you I would have not kissed you”.
So therefore it is a magnification and following of Allaah and His commands.
64
At-Tirmidhi [Shaykh Al-Albaanee said it is Saheeh]
The order of dealing with the black stone is follows:
1. The best way is to touch it and kiss it.
2. Touching without kissing if it is hard to reach and kiss. However, if the person touches
the black stone and cannot kiss it then he may kiss his hand. This is reported from Ibn
Ùmar radhiyAllaahu ànhumaa who said “I did not leave that as I saw the Prophet doing
that”.
3. If this is also not possible, the person may point with his finger. Ibn Àbbaas
radhiyAllaahu ànhumma narrated that the Prophet circulated the ka`bah on a camel
and whenever he reached the corner of the black stone, he pointed at it with whatever he
had, then said: “Bismillaah Allaahu Akbar”. He repeats this phrase whenever he reaches
the black stone (or the black strip on the ground which shows where you begin your
tawaaf). However, if it becomes difficult to stop due to crowds, you can do it while
moving.
The Yamaani Corner
Then after touching the stone, he moves, keeping the ka`bah to his left. Then he reaches the
Yamaani corner (named such because it is facing towards Yemen). He may touch it with his
right hand, and there is no daleel to point at it if he could not reach it or to kiss it as it is done by
many ignorant.
After that, he proceeds again to the black stone. Between the black stone and the Yamaani
corner he says:
° ® ¬
¸¶ ´ ³ ² ±
‘O our Lord, grant us the best in this life and the best in the next life, and protect us from the punishment of the
Fire.’
Circumambulating the Ka`bah
He repeats seven circles, making duaa', remembrances, reciting from the Qur'aan, etc. because
this is all for remembrance. The Prophet said: “Indeed the circulation of the house, and that between
Safaa and Marwaa and casting pebbles is to establish the remembrance of Allaah”.
In the first three circuits it is a Sunnah to move fast with firmness, activity and strength, without
stretching one's feet.
The reason for this is that when the Messenger came to make the Ùmratul-Qadhaa in the 7th
year after the hijrah, the people of Quraysh said: he and his companions are going to come in
a weak state due to an intense fever that touched Madeenah. That Messenger invoked Allaah
to transfer it to Al-Juhfaa, and Allaah answered his Messenger call. So as they wanted to
belittle them, they sat in a circle on the northern side of the ka`bah. So the Messenger
ordered his companions to do the raml (this is taking quick pace only during the first three
rounds of tawaaf with power).
Question: If this was meant to show the power of the Muslims to the Mushrikoon, and the
cause is now gone, what is the wisdom of still doing this when there are no Mushrikoon sitting
by the ka`bah watching?
Although the reason was to refute the Mushrikoon and anger them and there are no Mushrikoon
now, the person is reminded that the Muslim is always required to do that (i.e. stand firm). So he
should feel when he is doing this raml as if there are Mushrikoon around him because this is a
matter that has its origin in shareeàh, as Allaah said:
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[009:120] It was not becoming of the people of Al-Madinah and the bedouins of the
neighbourhood to remain behind Allâh's Messenger (Muhammad [ ] when fighting in
Allâh's Cause) and (it was not becoming of them) to prefer their own lives to his life.
That is because they suffer neither thirst nor fatigue nor hunger in the Cause of Allâh,
nor they take any step to raise the anger of disbelievers nor inflict any injury upon an
enemy, but is written to their credit as a deed of righteousness. Surely, Allâh wastes not
the reward of the Muhsinûn.
Question: Which one takes precedence; the person has the choice to:
1. To make the quick pace far away from the ka`bah

2. To walk close to the ka'bah
It is for doing it for away from the ka`bah while in quick pace. Because there is an important
qaaìdah (foundation) from shareeàh:
"Taking consideration of the merit related to the essence of the worship takes
precedence over the consideration pertaining to the timing or place of the ibaadah”.
Example 1: If the time of salaah commences on a person while he needs to respond to the call of
nature urgently or food is served in front of him, should he pray or respond to the call of nature,
or eat his food which may delay him from salaah in its early time?
He should do the latter, because we give precedence to the ìbaadah itself, not the timing.
Because if he prays with his heart empty from worries and thinking about the food or the nature
he is holding, then he will come to salaah with tranquillity and his salaah will be more perfect.
Example 2: A person intended to pray in the first row, however around him there is a lot of
noise and distraction, or next to him there is a person who smells bad. So should he keep away
from this noise and distraction even though this means leaving the first row or stay in the first
row?
There is no doubt that that leaving the first row takes precedence as this is related to the
ìbaadah itself and not the place.
At the end of the circuits, in the seventh round, he touches the ruknul-yamaani but does not
touch the black stone. When he reaches the black stone his rounds are complete, so he does not
touch it or make takbeer because takbeer is linked to the touching and now there is no touching.
Takbeer is only at the beginning of a round, not the end.
Should One Say Anything When Touching Ruknul-Yamaani?
Nothing is to be said when one touches ruknul-Yamaani because this did not come from the
Prophet .
Foundation of Fiqh:
"Anything whose cause occurred and existed at the time of the Messenger and he did
not do, then the sunnah is to abandon it and not do it."
In this case, the cause existed. The Messenger used to touch the Yamaani corner but did not
make takbeer. Therefore the takbeer is not a Sunnah to be practiced upon touching the Yamaani
corner.
Leaving a Round From The Rounds of Tawaaf
1. He is certain that he left a round. In this case he builds upon al-yaqeen (certainity).
Therefore he returns and brings the round. But most often this does not takes place
because when a person leaves and prays the two rakàhs, he is not certain that he left
something, but he assumes. So he must return if there is certainity, which generally does
not occur.
2. He doubts that he left a round. Doubting can occur after finishing the tawaaf or
during the tawaaf.
a. If he doubts during the tawaaf, e.g. whether he made five or six rounds, if the
doubt is equal either way then he builds on al-yaqeen – the certain between the
five and the six is five. Five is certain. But suppose he was able to
preponderate that it was five, then he should make it five, and if he
preponderates that it is six then he makes it six. Shaykh Al-Uthaymeen
rahimahullaah said: “If he preponderates, then he gives way to the sixth so he brings the
seventh”.
b. If he doubts after the tawaaf, the doubt is of no effect and he should not give
attention to it except with certainity (which is not likely to occur).
Intention For Tawaaf
When the person reaches the place of tawaaf, should he make a separate intention for tawaaf, or
is sufficient the tawaaf for the ritual? The answer is that sufficient is his intention for the ritual,
i.e. if he is doing Ùmrah, then tawaaf is part of his Ùmrah. The same applies if it is Hajj. This
is because this is easier from the broader prospective of the shareeàh and its goals. If the niyyah
(intention) covers all part of the ìbaadah then this is easier for the people.
For Example: If a person enters salaatuth-Dhuhr with the intention that this is the fardh of the
time and he forgot to specify the Dhuhr, then the correct opinion is that his niyyah is correct.
Hijr Ismaeel
There is a place close to the ka`bah, part of it is from the ka'bah but most of it is not, this is
called the hijr and it is a curved wall from the northern side of the ka`bah. Common Muslims
mistakenly call it the “hijr of Ismaaèel”. SubhaanAllaah, how could Ismaaèel have this hijr and
not know anything about it since it was built by the Quraysh a long time after Ismaaèel ? So
it is wrong to call it the "hijr of Ismaaèel" and even worse to think that Ismaaèel is buried
under this wall.
So most of this wall is not from the ka`bah, only around 6 arm lengths of it is from the ka`bah.
So it is incorrect to perform tawaaf at the stone even at the outer side of the ka`bah.
Covering Àwrah
The person should remember to cover his awrah from the navel to the knees for men. As for
women, she covers her entire body.
Tahaarah During Tawaaf
Is tahaarah (purification) from the minor ritual impurity a must for tawaaf?
The majority of scholars say that ritual purity is a must, from both minor and major impurities,
for the tawaaf to be correct. They cited the following as evidence:
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[002.125] and We commanded Ibrâhîm (Abraham) and Ismâ'îl (Ishmael) that they
should purify My House (the Ka'bah at Makkah) for those who are circumambulating it,
or staying (I'tikâf), or bowing or prostrating themselves (there, in prayer).
Also, the hadeeth of Ibn Àbbaas radhiyAllaahu ànhumaa: "Circumambulating the house is salaah
(prayer), except that Allaah allowed talking while circumambulating the ka'bah"
Another evidence is when the Messenger said to Àa’ishah radhiyAllaahu ànhumaa when she
got her menses, "Do that which the pilgrim does, except that you do not circumambulate the house".
Shaykhul-Islaam Ibn Taymiyyah rahimahullaah went to the opinion that ritual purity (wudhoo’) is
not a condition for tawaaf. He answered these previous evidences by saying: "The hadeeth of
ibn Abbaas radhiyAllaahu ànhumaa is incorrect as raised to the Messenger . Because he said
its meaning is incorrect and it opposes the salaah in many things other than the speech. From
that:
Standing is a condition for salaah, but not for tawaaaf, i.e. one may do tawaaf crawling
and his tawaaf is saheeh.
Takbeer is not a condition for tawaaf but takbeeratul ihram is a condition for salaah.
It is not a condition to face the qiblah in tawaaf, but the house must be to the left of
the person making the tawaaf.
It is not a condition to recite the faatihah during tawaaf.
There is no ruku' or sujood during tawaaf.
There is no tasbeeh like in rukoo' or sujood.
It is permissible to eat and drink during tawaaf, but not in salaah.
Laughing nullifies salaah but not tawaaf.
And other differences.
So as we see, there are many differences in salaah and tawaaf and the speech of the Messenger
must be concise and not to be opposed and refuted in any way. Therefore it is incorrect to say
that this hadeeth is raised to the Messenger . Rather it is restricted to the saying of Ibn
Àbbaas radhiyAllaahu ànhumaa.
Is the saying of Ibn Àbbaas radhiyAllaahu ànhumaa evidence?
"The saying of a sahaabi could be raised to the Messenger as long as there is no room
for ijtihaad in it".
As for the citing of the verse [2:125]: ‘purifying the mosques from the filth’ does not require that the
one circumambulating it should be pure from minor ritual impurity. Had this been binding, then
purification would have been a must for mere entering the mosque, which is not the case.
Also, this would oppose the saying of the Messenger "The mu’min is not impure".
As for the hadeeth of Àa’ishah and Safiyyah radhiyAllaahu ànhumaa, that it is not permissible
for the menstruating woman to stay in the masjid, this does not necessitate tahaarah during
tawaaf.
The preponderating opinion is that if the woman is in need to make tawaaful-ifaadhah while in
her menses, this is permissible. But she puts a pad down (in the place of the blood lest it drips
and causes impurity, staining the masjid) and she performs tawaaf.
Thus, it is not a condition to be free from minor impurity during tawaaf but it is better and more
perfect and the opinion of the majority of scholars.
However, one can take the position of Ibn Taymiyyah rahimahullaah in certain circumstances.
For example, one starts the tawaaf with wudhoo’, then he nullifies his purity during tawaaf and it
is very crowded. If we make it a must for him to leave, make wudhoo’ then return amidst this
crowd, especially in cases where there are only a few rounds for him to finish, then this is
extreme hardship. In cases where there is extreme hardship, and there is no clear cut explicit
proof, then we should not make it binding upon people, rather we follow that which is easier.
Because making this binding upon people in that which is hard upon them without clear
evidence is in opposition to the saying of Allaah :
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[2:185] Allâh intends for you ease, and He does not want to make things difficult for you.
The Station Of Ibraaheem
After the person finishes the tawaaf, he goes to pray behind the maqaam (station) of Ibraaheem
as this is the action of the Messenger .
When he approaches the place he should recite the following verse:
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[002.125] And take you (people) the Maqâm (place) of Ibrâhîm (Abraham) as a place of
prayer.
One should recite this to contemplate the benefit that his action is a worship to Allaah , in
compliance with His command, so that the turning to Allaah is manifested and submission to
His commands is fulfilled.
The maqaam of Ibraaheem is known as such because Ibraaheem stood on it during the
building of the ka`bah. When the construction became tall, he used this stone to stand upon it.
It is said that the place of his feet were clearly shown but with time, with people touching it, the
print of his feet was gone.
Historians differed where the maqaam was set during the time of the Messenger . Was it
adjacent to the ka`bah or in its current place?
Some of them say it was adjacent to the ka`bah, touching it, and the person who moved it to its
current place was Ùmar ibnul Khattaab in order to make room for the pilgrims performing
tawaaf. Other historians say it is still in its place, and there is no decisive proof between these
sayings.
Then the person offers two rakàhs to Allaah behind the maqaam of Ibraaheem. The closer
he is to the maqaam the better. However, if he has to choose between:
Praying close to the maqaam and being in constant movement because of the many
people passing by him, with the noise and distraction
Praying far from the maqaam with tranquility
Then the latter would be more meritous, due to the following principle:
So if a person moves back towards the masàa and prays the two rak'ahs, then he has fulfilled the
sunnah.
He is to recite the following after the Faatihah:
First rakàh: Suratul-Kaafiroon

Second rakàh: Suratul-Ikhlaas
These two surahs are called surataa al-ikhalaas (two chapters of sincerity of deen), because:
Al-Kaafiroon is regarding sincerity of intention. It is about practical tawheed

(tawheed àmalee), i.e. disassociation from kufr and its people.
Al-Ikhlaas is regarding sincerity of creed and it is about convictional tawheed
(tawheed àqadee).
Chapter 19: Conditions of Tawaaf
1. Intention65
2. Covering the Àwrah66
3. Purity (as stated by many scholars)67
4. Start the Tawaaf From the Black Stone.68
5. To keep the house on one's left during the tawaaf.
6. To make the tawaaf complete69
7. To complete the seven rounds70.
8. The rounds must be successive without pause (al-muwaalah baynal aswaat)71
9. Walking except for a legal excuse.72
10. (Particular to tawaaf al-ifaadah) Tawaaf should take place after the staying at Àrafah and
Muzdalifah. 73
11. (Particular to tawaaf al-widaa') Tawaaf should be after completing the ritual. 74
65 As explained earlier, the intention is that of the ritual itself and the tawaaf is included in the ritual. The correct
opinion is that there is no specific intention for it, rather it is a must to specify the intention of the ritual from the
very beginning.
66
The Messenger said: "No one who is naked is to perform the tawaaf," whether this nakedness is total or wearing light
clothes which describes the àwrah.
67 The other opinion is that tahaarah is not conditional for tawaaf but it is better to be on this state. So we say to the
one who wants to perform tawaaf to be on wudhoo’ because this way you will reach the maqaam of Ibraaheem
while in a state of wudhoo’, ready to perform the salaah behind it, rather than going off amongst the crowds. This
way the person will get out of the ikhtilaaf regarding this position.
68
So if somebody starts from the door of the ka`bah, his first round is nullified and his first round is the second
one.
69 I.e. covering the entire house. This includes the hijr area and it is better not to make tawaaf between the hijr and
the ka`bah, but rather make it around the entire house.

70 If the person performs less than seven rounds, his tawaaf is invalid.
71 The evidence for this is the action of the Messenger and he said: "Take from me your rituals". Tawaaf is one
entire worship and an entire worship cannot be one except that a person performs it successively without pausing in
parts.
If there is a pause which does not contradict the tawaaf e.g. sitting to rest for a little while, or if the
congregational salaah is called in the haram, so he pauses to perform the salaah, then there is no harm and he should
not renew his tawaaf but complete what he has already started. Also, if there is a funeral prayer it is not harmful to
discontinue the tawaaf and make the salaah (preponderarting opinion) because this is a brief encounter.
If someone discontinues the tawaaf and returns to complete it, then he should restart at the place he left
off and not at the stone as there is no proof to abolish what has been accomplished of the tawaaf.
72 Such as illness, old age or being under age (child). These people therefore can be carried because of there valid
excuse. Evidence is that the Messenger directed Umm Salamah radhiyAllaahu ànhaa when she came and said
that she was feeling ill, the Messenger told her: "make tawaaf away from the people while you are mounting" this was
during the tawaaf al-widaa'.
73
If he makes this tawaaf before his staying in these two places then his tawaaf is invalid.
74
He performs tawaaf then leaves Makkah and does not stay for business or trade, unless he stays to wait for his
companions, or for his car to be ready (if it had a problem). However it is permissible for him to buy something for
Chapter 20: Completion of Tawaaf
After finishing the tawaaf of Hajj or tawaaf of Ùmrah, the person makes salaah behind the
maqaam of Ibraheem. It is forbidden to push people to make place there and if he stays while it
is crowded and somebody breaks his neck unintentionally then there is nothing upon him.
After this salaah, the pilgrim goes to touch the black stone if possible, if he intends to perform
the saèe. If he does not reach the black stone he may point at it. Then he goes to the masàa
(the place between mount Safaa and mount Marwaa) and begins his saèe.
Forgetting to Perform the Farewell Tawaaf
CASE: A person leaves Makkah and forgets to perform the farewell tawaaf and on his way out
after he had left the Makkah area. He remembers so he returns and makes the tawaaf. In this
case there is nothing upon him.
But if he leaves, reaches his destination and then remembers, he must expiate by offering a
sacrificial animal and distributing its meat to the poor people of the Makkah haram area.
himself on his way out, or if his car malfunctions and his companions say “we will leave after we fix the problem”.
However, if they decide to stay and leave at a specific time whether the car is fixed or not, they must redo the tawaaf
because they decided to stay.
Chapter 21: Sa'ee
After praying two rakàhs behind the maqaam of Ibraaheem, if he intends to make sa’ee between
As-Safaa and Al-Marwaa, then he goes to black stone to touch or point at it, then he goes to
drink zam zam water as much as he can and pour some of it on his head.
After that he proceeds to the little hillocks of As-Safaa from any of the easy paths he can take
and when he draws near to As-Safaa, he recites the following because the Prophet recited this:
lzy x w v u m
[002.158] Verily, As-Safâ and Al-Marwah (two mountains in Makkah) are of the Symbols
of Allâh.
Then he does the following:
He begins at As-Safaa
Faces the ka`bah
Raises his hands as in duàa and makes remembrances of Allaah as came in the
sunnah. From that is :
Allaah is the Greatest, Allaah is the Greatest, Allaah is the Greatest.

There is none truly worthy of worsip except Allaah alone, without partner.
To Him belongs all Sovereignity & aa Praise.
He alone gives life and causes death, He is Omnipotent over all things.
There is none truly worthy of worsip except Allaah alone, without partner.
He has fulfilled His promise, anf helped His slave and He alone has defeated the confederates.
Then he makes duàa after this remembrance, then repeats this remembrance one more
time, then another time (three times altogether).
Then he walks down As-Safaa in the direction of Al-Marwaa until he reaches the green
lights, then he takes a brisk walk and hurries between the two green lights, as long as
there is no harm to himself and to others, in this case he should not run. This area is the
valley where Umm Ismaa'eel trips down in the valley checking for her son and for the
water in the story of her great endeavour in this land where Ibraaheem left them:
“Ibraheem brought her and her son Ismaaeel while she used to nurse him on her breast to a place near
the ka`bah under a tree on the spot of zam zam at the highest place in the mosque. During those days, there were
no people in Makkah, as the Prophet is telling us, or any water. So he sat them there, placing near them a
small leather bag containing some dates and a small water skin containing some water and set out in the direction
of Palestine.
His wife said "O Ibraheem, where are you leaving us in this valley where there are no people whose company we
may enjoin or anything to enjoin?" She repeated this many times but he did not look back at her. She said:
"Has Allaah ordered you to do so?” He said: “Yes.” She said: "Then He will not neglect us."
When he reached saniyyah, a high place where they could not see him, he faced the ka`bah and invoked
Allaah and said: "O Allaah I have made some of my offspring dwell in a valley without cultivation, by your
sacred house so that they may offer prayers perfectly. So fill among some men love towards them and provide them
with fruits so that they may give thanks”.
"So Ismaèel went on suckling Umm Ismaaèel and drinking from the water, until the water finished and she
became thirsty and her child became thirsty. She started looking at him tossing in agony. She left him as she
could not endure looking at him so she found that the hill of As-Safaa was closest to her in that land. So she
stood on it and started looking at the valley so that she could see somebody but found no one. So she tucked up
her dress and ran in the valley like someone in distress and troubled till she crossed the valley, then she reached Al-
Marwaa mountain, searching for somebody but she could not find anybody. She repeated this seven times.
Ibn Abbaas (the narrator) radhiyAllaahu ànhumaa said: The Messenger said: “This is the source
of the tradition of people walking between As-Safaa and Al-Marwaa”.
When she reached Al-Marwaa the last time she heard a voice and made herself quiet and listened attentively.
Then she heard the voice again and said: "Whoever you may be, you have made me hear your voice", and behold
she saw an angel at the place of zam zam. He digged the earth with his heel or wing, till water flowed from that
place. She started to make a basin around that place and scooped that water and the water was flowing out after
she had scooped some of it.
The Messenger said: "May Allaah’s mercy be on Umm Ismaaèel, had she not tried to control it or scooped
from that water, zam zam would have been a stream flowing on the earth”. Then she drank from the water and
fed her child. The angel said to her: “Do not be afraid of being neglected, for this is the house of Allaah that will
be built by this boy and his father. And Allaah never neglects his people”.75
From this we know that the hikmah (wisdom) of as-sa'ee is to remember this state of Umm
Ismaaèel alayhaa as-salaam. When we make saèe, we don’t seek what umm Ismaa'eel was
seeking from water and food, but we seek ridding ourselves from the thirst of sins.
So in these walks of saèe the person makes the remembrances on As-Safaa and Al-Marwaa,
because the Messenger did them on both of them.
During the saèe, one may say any remembrance, invocation or recite the Qur’aan because there
is no specific remembrance for these walks. As for what the people say from seeing others,
reading in books with specific remembrances for each walk, this has no basis.
The person continues, repeating the supplication on each hill, until he completes seven trips.
Each trip between As-Safaa and Al-Marwaa is ONE, and between Al-Marwaa and As-Safaa is
one.
75 Saheeh Al-Bukhaaree [vol. 4:583]

Chapter 22: Conditions of Saèe
1. The sa'ee must be after the ritual tawaaf.76
2. The starting point is from As-Safaa hill.77
3. He should complete the trip between As-Safaa and Al-Marwaa.78
4. Completing the Seven Trips.79
5. Successiveness (no pause).80
Note: the intention of the sa'ee is part of the intention of the ritual itself, so there is nothing
specific for the sa'ee.
76 The ritual tawaaf is that of Ùmrah, Hajj, or the tawaaf upon arrival.
77 So if he starts his first trip from Al-Marwaa, then the first trip is invalid. Because Allaah started the verse with
As-Safaa: [002.158] Verily, As-Safâ and Al-Marwah (two mountains in Makkah) are of the Symbols of Allâh.
Also the Messenger said: "I start with what Allaah started with" and Allaah started with Safaa [Saheeh].
78 It is not condition upon him to go all the way to the top of As-Safaa and Al-Marwaa, but rather at the edges of
them, at the beginning of the elevation. But if he goes to the top, then this is praiseworthy, but not obligatory.
79 If he does less than this, then it is invalid.
80 This is because the saèe is one worship. However, if there is a slight pause, for example, if someone has the
urgency to respond to the call of nature, then there is no harm upon him to go and then resume from where he
stopped.
Chapter 23: Shaving or Shortening the Hair
Then after finishing the saèe, one shaves or shortens their hair to mark the end of the particular
ritual.
Shaving or shortening should cover the entire head. Some people clip just a few hairs here and
there on the head, this is incorrect. Shaving the hair is more praiseworthy than shortening the
hair if someone is doing Ùmrah only. If one is doing Ùmrah with Hajj, as in tamattu', and
there is time for his hair to grow to an extent where he can shave it later, then that is more
praiseworthy. Otherwise, if he has a short time between his Ùmrah and Hajj, then he should
shorten so as to leave some to shave due to the completion of the Hajj, otherwise he will have
nothing to shave. This is with respect to men.
As for the woman, she takes off the size of a fingertip, almost ½ inch of hair from each of her
braids.
Chapter 24: The Day of ‘Arafah Falling on a Friday
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his
household, the noble companions, and those who follow them until the Day of Resurrection.
Know, may Allaah’s mercy be upon you and me, that there are certain days, which are distinct in
their merits. When two of these special days coincide, there are additional distinctions; this
includes when the Day of ‘Arafah falls on a Friday. The added benefits of this are several.
1) The day of jumu’ah is the best day of the week, and the Day of ‘Arafah is one of the
best days of the year.81 Therefore, when they are both on the same day, two great days
overlap.
2) There is an hour in the day of jumu’ah when the du’aa is certain to be answered. Most of
the scholars have said that it is the last hour of ‘asr; during that time, the people on
‘Arafah are making du’aa.
3) The Prophet stood on ‘Arafah on a jumu’ah. Thus, standing on ‘Arafah on a Friday is
in agreement with the actions of the Messenger .
4) The gathering of multitudes of Muslims all over the world for salaat aljumu’ah coincides
with the gathering of millions of Muslims on ‘Arafah. This does not occur on any other
day.
5) The day of jumu’ah is a day of ‘Eid. Similarly, the day of ‘Arafah is a day of ‘Eid for its
people. That is why it is disliked for those on ‘Arafah to fast that day. There is a
narration that the Prophet forbade people to fast while they were on ‘Arafah, but this
is a weak hadeeth. However, we know from the hadeeth of Umm Al-Fadl bint Al Harith
(radiyallaahu ‘anha) who said: "While the people were with me on the day of ‘Arafah, they differed
as to whether the Prophet was fasting or not; some said that he was fasting while others said that he
was not fasting. So, I sent to him a bowl full of milk while he was riding on his camel, and he drank
it."82
This shows that he was not fasting on the Day of ‘Arafah. Some of the scholars
mentioned that the wisdom behind not fasting is to strengthen the pilgrim so they can
make du’aa. However, other scholars, including Shaykh al-Islaam ibn Taymiyyah
rahimahullaah, said the wisdom is that this day is an ‘Eid for the people of ‘Arafah. They
cited as evidence the hadeeth: “The Day of ‘Arafah, the Day of Sacrifice, and the Days of Mina
are ‘Eids for us people of Islaam.”83
81 Some of the scholars have said the Day of Sacrifice (An-Nahr) and the Day of ‘Arafah are the best days of year;
and that the best of Days with Allaah is the Day of Sacrifice. [See Zaadul Ma'aad by Ibnul Qayyim, rahimahullaah,
V.1, pp 54-56.]
82 Reported in Saheeh al-Bukhaaree (English translation vol. 2 hadeeth no. 723, vol. 3 hadeeth no. 209, vol. 7
hadeeth no. 509, & vol. 7 hadeeth no. 540) and in Saheeh Muslim (English translation no. 2494 & 2497)
83
Reported by Ahmad (4:152) and by Abu Dawood (2419) with the wording "The Day of 'Arafah, the Day of
Sacrifice, and the Days of Tashreeq (i.e.11,12, and 13th in Mina), are 'Eids for us people of Islaaam, and they are
Therefore, there is agreement that when Friday coincides with the Day of ‘Arafah, then
the ‘Eid of jumu’ah for those outside ‘Arafah occurs simultaneously with the ‘Eid for
those on ‘Arafah.
6) The Day of ‘Arafah falling on a jumu’ah coincides with the day that Allaah
perfected His Deen (i.e. religion) for His slaves and completed His Favor upon
them. It is reported from Tariq ibn Shihab that: “A Jew came to 'Umar ibn al-
Khattab and said, ‘O Chief of the Believers! There is a verse in your Book, which you
recite, and had it been revealed to us, we would have taken that day as an ‘Eid.’ He said,
‘Which is that verse?’ He replied,
l ut s r q p o n m l km
This day, I have perfected your religion for you, completed My Favour upon you,
and have chosen for you Islaam as your religion. Surah al-Ma’idah (5:3)
‘Umar ibn al-Khattab said, ‘No doubt, we know when and where this verse was
revealed to the Messenger of Allaah on a Friday when we were standing with him in
'Arafah.’”84
7) This coincides with the greatest gathering on the Day of Resurrection, which is on a
Friday. The Prophet said,
“The best day on which the sun rises is Friday. On it, Adam was created; on it, he was admitted to
Paradise; on it, he was expelled from it, and on it, the Hour will begin. On that day, there is an hour
when no Muslim slave invokes Allaah for something good except He gives him what he asks.”
Thus, Allaah established for His slaves a day that they gather and should remember
the beginning and the return, Paradise and Hell; Allaah saved the day of jumu’ah for
this ummah. That is why the Prophet used to recite in Friday’s fajr prayer Surah as-
Sajdah and Surah al-Insan since they comprise what has occurred and what will occur on
this day, namely the creation of Adam, the return, and the entrance to Paradise and Hell.
This should serve as a reminder for the Muslims on ‘Arafah since by the middle of the
day on the Day of Resurrection, people will already be in either Paradise or Hell.
days of eating and drinking." And its Isnaad is saheeh as verified by the checkers of Zaadul Ma'aad. At-Tirmithi
reported it as well and said it is good and authentic.
84
Reported in Saheeh al-Bukhaaree (English translation vol. 1, hadeeth no. 43) and in Saheeh Muslim (English
translation hadeeth no. 7155, book 43)
8) Obedience manifested by Muslims in the night and day of jumu’ah is more than on any
other day. In fact, even the wicked respect the day of jumu’ah and its night. They say
that whoever transgresses in sins on jumu’ah, Allaah may hasten the punishment for
them. This is a matter certain with them as they came to know it through experience due
to the magnification and honor of this day with Allaah and since Allaah has chosen
it from the rest of the days. There is no doubt that the station of people on ‘Arafah has a
distinction when it occurs on such a day.
9) It coincides with the Day of Mazeed (i.e. the day of additional and special rewards in
Paradise). On this day, Allaah will gather the people of Paradise, and they will stand
looking at Him . They will see Him with their own eyes.
The most honored on that day will be those who go first to the mosques and are closest
to the imaam. Hence, the people of Paradise are yearning for this day due to the honor
they will receive from Allaah . If this occurs simultaneously with the Day of ‘Arafah,
then there is another distinction and merit.
10) On the day of ‘Arafah, Allaah draws near to the people of ‘Arafah; He says to the
angels, “I take you as witnesses that I forgive them.” As the people are making du’aa, He
will be near to them. Also, du’aa in the afternoon most likely coincides with the time
that the du’aa is answered on Fridays. Therefore, there are two states of nearness: the
nearness of answering the invocation and the special nearness to the people of ‘Arafah.
Hearts with imaan will feel these moments, and their faith will increase; they will be in the light
and will fill with pleasure and hope due to the Favor of their Lord and His Generosity. From
these ten angles together, it is clear that the standing on ‘Arafah is highly distinguished.
Concerning what is mentioned on the tongues of common people that the merit of the Day of
‘Arafah falling on the Day of Jumu’ah is equivalent to 72 pilgrimages, this is baseless and has no
foundation with the Messenger ; there is also no evidence for it from the companions or their
successors. And Allaah knows best.
Chapter 25: Staying in Muzdalifah
The pilgrim moves with tranquillity, avoiding pushing from Àrafah to Muzdalifah after the
sunset on the 9th day of Dhul-Hijjah. If he sees room to move fast then he may do that. As for
his arrival in Muzdalifah, he is to arrive at night.
Salaah
When the Messenger arrived in Muzdalifah he combined Maghrib and Èeshaa’. He

shortened Èeshaa’ and combined it with Maghrib in the time of Èeshaa’ (Jam` ta'kheer –
delayed combination).
The pilgrim has a choice to do what is easier for him:
- If he arrives before Èeshaa’, when it is still Maghrib time, he may combine at Maghrib
time if this is easier for him.
- If the matter is equivalent, either way and he arrived during Maghrib time, then it is
better to pray Maghrib in its time and Èeshaa’ in its time as Àbdullah ibn Masòod
did. Ibn Masòod prayed Maghrib, had dinner and then he called the ‘aathaan and he
prayed Èeshaa. Thus he separated between the two prayers.85
- If he prays Maghrib on his way to Muzdalifah, he has left the sunnah but it is sufficient
and valid.
- If on his way he fears he will miss the Èeshaa’, instead of delaying it to Muzdalifah, he
must pray it on the road. So he steps down his mount and prays, but if he could not
abandon his mount during the crowded hours, then he prays in the car.
How to Spend the Night of Muzdalifah
Is it allowed for him to revive this night in remembrances, thikr and salaah, or is it the Sunnah
for him to sleep?
The Sunnah is to sleep because the Messenger slept until Fajr.
Performing the Witr Prayer
In the narration of Jaabir which describes the Messenger’s pilgrimage, none of the
companions mentioned anything about making witr during this night in Muzdalifah. But
generally and in principle, the Messenger did not leave the witr prayer in residency or in travel
therefore one should pray the witr in this night.
During the Fajr
So he sleeps the night (the night of Èed), prays the Fajr and then goes to the mashàr (a
mountain where there is a masjid), he stands there facing the qiblah and invokes Allaah alone
until the daylight begins to appear so that he can see clearly but still during the late time of fajr.
It is not obligatory to go to this place (Masàr al-Haraam – the Symbol within the Haram
parameters) where the Prophet stood. It is named haraam because the halaal Mashàr is
Àrafah and haraam Mashàr is Muzdalifah as it is in the haram area.
The Messenger said “I stood here (on this mount), and the entire of Jam` is a place for people to stay”.
Jam' is another name for Muzdalifah.
Then he continues to make duàa until the people start seeing each other. Then people move
before sunrise in tranquilty to Minaa.
Exceptions for Those Who Can Move Before Fajr
People proceeding from Muzdalifah to Minaa fall under the following categories:
1. Those who are strong and there are no weak people (women, children, old, etc.) with
them. Then this category of people leaves only after salaatul Fajr and before sunrise.
2. If they are of the weak category, then it is permitted for them to proceed either after the
middle of the night or in the last third of the night. These were given permission by the
Messenger . From them was Saudah radhiyAllaahu ànhaa. She was heavy and she
asked the Messenger permission and he gave it to her so she moved. Àa’ishah
radhiyAllaahu ànhaa also wished to do so but she did not ask permission so she stayed
with the Messenger .86
3. If he is strong but is accompanied by weak people then it is permissible for him to move
from Muzdalifah to Minaa with the weak company but it is preferable for him to stay.
He should not cast the pebbles until sunrise or after sunrise but this could be difficult
nowadays due to the crowds so therefore it is permissible for him to cast the jamarah
with the weak company.
Chapter 26: Leaving from Muzdalifah to Minaa
On the 10th Dhul-Hijjah, the person leaves from Muzdalifah to Minaa. As for staying in Minaa,
the matter revolves between being a rukn and a waajib. The medium and correct opinion is that
it is a waajib and it is to be expiated by slaughtering an animal if the person does not stay the
night at Muzdalifah.
1. There is an expiation upon the person who does not stay in Muzdalifah of slaughtering
an animal.
2. If he stays at Muzdalifah but moves before the middle of the night and does not return
to Muzdalifah, then he also must expiate the same.
3. If he stays at Muzdalifah but moves from it before the middle of the night and returns to
it before Fajr then there is nothing upon him.
4. If he stays at Muzdalifah, moves from it before the middle of the night and returns after
Fajr, if he was able to catch the salaah in its time then there is nothing upon him.
However if he could not catch the salaah in its time, then he expiates with slaughtering
an animal.
5. If he was prevented from reaching Muzdalifah such that he could not reach there until
after Fajr, and salaah time had already ended or he arrived after sunrise, then in this case
he stays some time then moves ahead to Minaa. This is like the person who misses the
salaah due to a legal excuse then he makes it up, so the preponderating opinion in this
case is that there is no expiation upon him if he is prevented from reaching Minaa,
because he left staying at Minaa due to his incapability and not due to negligence.
These are the situations with respect to staying at Muzdalifah. Then the pilgrim moves before
sunrise (with the exception of the weak and elderly).
So the pilgrim moves to Minaa before sunrise because if he stays after sunrise and considers it as
a matter of worship, then this would be a resemblance to the Mushrikoon. Because the
Mushrikoon used to move out of Muzdalifah after sunrise and the Messenger opposed them,
so he moved before sunrise. So the pilgrim moves in tranquillity until he reaches the valley of
Muhatthir - a valley between Minaa and Muzdalifah, then here he hastens. It is said that the
reason for hastening is that this is a place of punishment in which Allaah destroyed the people
of the elephant who were coming to destroy the ka`bah. Therefore the person should move
quickly because it is legal if a person passes by a place of punishment to hasten his steps as the
Messenger did when he passed by the homes of Thamood in the expedition of Tabook. And
he said: "Do not enter the homes of those who were unjust to themselves, unless you enter weeping lest you were
to suffer the same punishment that was inflicted upon them”. So there is a great danger here when the
person enters the homes of those who were unjust to themselves. If he enters, then his heart
may be hardened by seeing the place and the remains of the punishment, and then he may be
inflicted from that which inflicted them from belying and turning away.
This is the meaning of the hadeeth. It does not mean you will be touched by the physical
punishment that touched them rather it means the intangible punishment where the person’s
heart may be hardened and end up belying the news of revelation and commands.
However, this being the reason, i.e. saying this valley is where the people of the elephant were
punished, is weak because the place where they were destroyed is known as al-Mughammath
which is around the area of al-Àtbah outside the limits of the haram area of Makkah.
It is also said the Messenger intended to oppose the Mushrikoon because they used to pause
in this valley and remember the great times of their forefathers. So the Messenger wanted to
oppose them and move quickly. This may be the closest reason behind moving, or hastening the
pace of movement in this valley.
Chapter 27: Minaa
Minaa is a known place. It is called Minaa because of the abundant bloodshed in the area:
ِ ‫” َﻛـ ـ ـ ـ ـ ـﺜْـﺮِة ﻣﺎ ﳝُْﲎ ﻓِﻴﻬﺎ ِﻣﻦ‬

“‫اﻟﺪﻣﺎء‬ َ َ َ
This is the origin of its name, Minaa.
Casting the Pebbles on Jamaratul-Àqabah
The person heads to Minaa in the direction of Jamaratul-Àqabah. Al-Àqabah means mountain.
It is called Àqabah because there was a mountain behind it but this was removed. The intention
is to reach this Àqabah and to cast it with seven pebbles on the first day of the Èed (10th Dhul-
Hijjah).
As to the pebbles, their size is slightly greater than a chick pea size.
These should be picked on the way to Minaa and in Minaa itself, not from Muzdalifah. The
Messenger did not pick them up in Muzdalifah nor did he command the companions to do
so. However, the taabièen used to pick the stones up in Muzdalifah so they would not have to
stop on the way, causing them a delay in reaching Minaa.
The Messenger casted stones on Jamaratul-Àqabah on the 10th Dhul-Hijjah. While he was
mounting his camel, he ordered Ibn Àbbaas to pick for him the pebbles on the road, from
the valley of Muhassir, so he picked for him seven pebbles. He turned them in his hands and
said: "With the likes of these pebbles cast (the jamarah), and beware not to be excessive in the deen.”87
The Wisdom behind Casting the Pebbles
The casting of the jimaar is done because:
1. It is the command of the Messenger and suffices this to be the hikmah (wisdom). The
Messenger said: "Take from me your rituals", and he informed that this is from the
establishment of the remembrance of Allaah.
87 Reported by An-Nasaa'ee, Ahmad and others. Shaykh Al-Albaanee rahimahullaah authenticated it.
2. From the merits of the casting is what was narrated by Al-Bazaar, the saying of
Messenger : "When you cast the jimaar with pebbles, this will be a light for you on the day of
resurrection."88 89
The Method of Casting the Pebbles
The first thing the pilgrim should start with when they arrive in Minaa on the day of
Èed is to cast the stones on Jamaratul Àqabah and the rest of the jimaar are not to be
casted. Then the next day he will cast stones on Jamaratul-Àqabah as well as the others.
He casts the jimaar in order, (from the 2nd day of Èed), the first, the middle, and then
Al-Àqabah.
He casts 7 stones on each, saying Allaahu Akbar with each throw.
The pilgrim faces the jamarah, leaving Minaa to his right and the ka`bah to his left.
Àbdullaah ibn Masòod casted in the same way keeping Makkah to his left and Minaa
to his right and he said: "This is the place where suratul-baqarah was revealed to the Messenger
."90 This is the position to take, if it is possible. If there are crowds, so it is not
possible to do this, he can do what is easier for him.
It is important that the pebbles should fall in the pool, whether it strikes the post or not.
And he should not stay on the 10th day after he casts this jamarah to make duàa, rather
he leaves to slaughter the animals as the Messenger did.
When he reaches Jamaratul-Àqabah and is ready to cast, he stops saying the talbiyyah.
The casting should be successive one after the other. If he casts all seven at once, then it
is counted only as once.
88 Authenticated by Shaykh Al-Albaanee

89 As to what is claimed from some common people that they cast the Shaytaan, then this is incorrect.
90 Agreed Upon
Chapter 28: Rulings on Casting the Pebbles (Ar-Ramee)
1. The ramee begins with casting Jamaratul-Àqabah on the day of Èed (10th), then
afterwards the ramee will cover the three jamaraats, each day from the days of tashreeq
(11th,12th, 13th) Beginning with the first jamarah, then the middle one, then the Al-
Àqabah.
2. Then the manner should be murattabah (ordered). If the order was not possible to be
concluded due to ignorance, or forgetfulness, or a legal excuse and one was not able to
correct in the process then it would be sufficient. There is nothing required from him
from expiation. However, if a person for some legal reason, ignorance or forgetfulness
violates the order of casting and then he comes to ask while in the process of casting,
then he should repeat it in order. Because there is a difference concerning the ruling
before its occurrence and after its occurrence. This is a legal principle (qaa’idah
sharèeyyah).
3. If a person casts the first jamarah three times, one for each day. Then does the middle
one three times, one for each day and similarly for Àqabah then this is invalid.
4. If he delays the ramee till after the days of tashreeq without a legal excuse, then he
expiates by slaughtering an animal from the cattle. There is no sin upon him if he
delayed due to a legal excuse. However, both the one with or without a legal excuse must
expiate but there is no sin upon him if he had a legal excuse.
5. The number of pebbles - They are seven. One opinion is that if he casts by less than
seven, even by one, then this is as if he casted nothing. So therefore he must repeat it
completely. The correct opinion however, is that if the casting is done less than seven, by
one or two, then his casting is correct because some of the Sahaabah did so and none of
them blamed the other.
6. If he casts the seven all at once then this would be considered as one. Unless he is
playing, if he was playing then this does not count at all.
7. If he casts a pebble and it gets stuck on the garment of a person, and the person shakes it
off and it falls into the pool, then there are three opinions:
a. First opinion – This is sufficient because ultimately it fell in the designated place,
which is the pool.
b. Second opinion – It is not sufficient because falling off in the pool is not from the
action of the pebble thrower.
c. Third opinion – correct opinion – If the pebble would fall in the pool, whether it
was shaken off or not, it is sufficient. Otherwise if it fell due to him shaking it
off, then it is not sufficient.
8. It is not permissible to take a pebble and put it in the pool, rather it is a must to cast.
9. Is certainty of the pebble falling in the pool a condition?

a. First opinion – It is a condition, and it is required to have certainty that the pebble
fell into the pool
b. Second opinion – It is not a condition; rather, we take by the most likelihood that it
fell because certainty is difficult and is not possible to arrive at under these
conditions. This is the correct opinion.
10. Is successiveness of casting without pause (al-muwaalah) a condition? Al-muwalaah has

two forms:
a. Successiveness in casting a single jamarah – This is a condition; he must cast
each pebble successively following the former one in succession, as the Prophet
was reported to have done in the hadeeth of Jaabir . This is because the
worship is one.
b. Concerning successiveness in the three jamaraat - It is not a condition. So it
is permissible to cast at each jamaraat at different times. But it is not permissible
to delay a part of the casting to another day.
11. If he casts the pebble and it reached the pool but it bounced out, then it is sufficient
because the condition is that it falls in the pool.
Appointing a Representative On Behalf Of Someone to Cast the Pebbles
1. The origin and principle with respect to worship is that the worship is required from the
slave himself. If the person deputes someone, he does not feel the submissiveness in
worship, because the one who did it is someone else other than him. Accordingly it is
not permissible to make tawkeel (representation), except due to incapacity. If the matter
revolves between tawkeel or delaying the casting until the 13th of Dhul-Hijjah then the
obligation is to delay because in this case he will directly perform the ìbaadah himself.
As is the case if he is far from the jamaraat area or in an illness that he does anticipate to
be cured from by the 13th of the month, then in this case he delays. If he is sick and he
does not know whether he will be cured and be healthy on the 13th, then the principle is
that the illness stays, then in this case he deputes because he has to hasten to perform the
worship and he does not know whether he will be healed or not. This is similar for
having children or incapacity, in this case he deputes.
2. The deputy must be somebody performing Hajj during the same year. So he cannot be a
muhil (someone not in the state of ihraam).
3. In case the condition of delay applies, as mentioned earlier, then the manner in which he
will cast on the 13th should be as follows: it should be ordered; he casts each jamarah for
the 1st day, 2nd day and then the 3rd day.
The Manner in Which the Wakeel (Deputy) Casts the Pebbles
1. He may cast for himself all the jamaraat. Then returns and casts all three of the jamaraat
on behalf of the muwakkil (the one who assigned him). This is permissible by
agreement.
2. He casts for himself and on behalf of his muwakkil in the same station. For example, at
the first jamarah, he casts for himself then on behalf of his muwakkil, in first, middle,
and third. There is a difference of opinion on its permissibility, and the correct opinion
is that it is permissible and has been related from the actions of the companions. This is
easier, and this is the matter which the fatwah is upon nowadays.
3. To cast for himself and on behalf of his muwakkil at the same time. E.g. he casts the
first pebble for himself then the second pebble will be on behalf of his muwakkil, and so
on. This is not permissible. The difference is that he should do and free himself of the
obligation first.
If the Wakeel is performing his Hajj as nafl (voluntary) then in this case he may cast the pebbles
on behalf of his muwakkil before himself. But this does not hold if the Wakeel is performing his
fareedhah Hajj.
If the Wakeel who is performing the fardh Hajj on the 12th day was assigned to cast for the 11th
day on behalf of someone, then in this case, he may start casting for his muwakkil before himself
because in this case he casted the obligatory casting for himself the day before.
The one who hastens to leave Minaa on the 12th or the one who stays to the 13th, if anyone of
them deputes someone to cast the pebbles, then it is not permissible to make the farewell tawaaf
before the casting of pebbles on their behalf has been concluded. Otherwise they will be
performing the farewell tawaaf before finishing the ritual as the casting was not fulfilled. So they
must make the farewell tawaaf after the conclusion of the casting on their behalf.
Chapter 29: The Rituals on the 10th –13th Dhul-Hijjah
10TH DHUL-HIJJAH
The Beginning Time for Casting and its End
Casting begins from the time after sunrise on the 10th day for Jamaratul-Àqabah for those who
are not weak. As for the weak and elderly, they may cast it before sunrise or after the middle of
the night.
As to the end of the time for casting, most of the scholars are on the opinion that the casting
ends with sunset and that the one who did not cast may delay it to the next day.
However, the correct opinion is that it is permissible to cast the pebbles even after sunset. A
person said: "O Messenger of Allaah, I casted after sunset (in al-masaa)'", the Messenger said: "There is no
harm".91 The masaa' time could be after sunset and also can be before sunset.
First Evidence: Allaah said:
l P O N Mm
[030:017] So glorify Allaah [above all that (evil) they associate with Him (O believers)],
when you come up to the evening
… This evening is the beginning of the night.
l R Qm
…and when you enter the morning [i.e. Offer the (Fajr) Morning Prayer].
… This is the beginning of the daylight.
lY X W V U Tm
[030:018] And His are all praise and thanks in the heavens and the earth; and (glorify
Him) in the afternoon
…This (àsheeyyaa) begins after the time of zawwal (zenith) until sunset.

91 Saheeh Al-Bukhaaree
l [ Z m
…and when you come up to the time, when the day begins to decline (i.e. Offer Dhuhr
prayer).
Therefore, this is the meaning of masaa'. It could be before or after sunset.
Second Evidence: The Messenger specified a time for the beginning of casting but he did not
time its end.
Third Evidence: As for the one who is legally weak, the Messenger permitted him to cast at
night. Therefore this is a matter made easy for them, and making things easy for the people
nowadays is a matter needed because of the crowds. Therefore it is permissible for him to cast at
night if it is difficult for him during the day. This is in accordance to the qaa’idah sharèeyyah:
So if he can cast at night with tranquility and concentration, then this takes precedence.
Slaughtering and Shaving
After one finishes stoning Àqabah, he leaves to slaughter the hadee. Then he shaves or cuts his
hair, and shaving is better as asserted by the Messenger when he made du'aa for those who
shaved : "O Allaah have mercy on those who shaved." So the people asked: “What about those who cut and did
not shave?” He said: "O Allaah have mercy on those who shaved." So the people asked: “What about those
who cut?” Then he said "…and those who cut" in the third or fourth time.
So this shows shaving is better than the cutting in three or four times the reward.
When the person does these three things (stoning Àqabah, slaughters and shaves/cuts), he
completes the first release from his ihraam such that everything is permissible for him except
intercourse with his wife.
Tawaaful-Ifaadhah
Then he goes to Makkah for Tawaaful-Ifaadhah or Tawaaful-Hajj, this is on the 10th day (Èed). He
makes seven rounds without raml (fast pace) and without ittibaa' (his upper garment should be
on both shoulders). Then he makes the saèe between As-Safaa and Al-Marwaa. Then he
completes his tahallul, i.e. now he completes his full release from the state of ihraam, even the
intercourse is not forbidden for him at this stage. Then he returns to Minaa, and prays Dhuhr in
Minaa (on Èed). He stays in Minaa the night of the 11th and 12th, this is an obligation and the
night of the 13th is for those who want to stay, and this is more perfect. If due to crowds one is
prevented from reaching Minaa, so he misses staying the night in Minaa and he arrives late or
even after Fajr due to a preventive cause, then there is no expiation upon him for leaving this
night (waajib) in Minaa because he is excused in this case.
Summary
Therefore on yawmul-Èed, one completes:
The casting of the Àqabah

Slaughtering the hadee
Cutting or Shaving
Tawaaf and Saèe
Rulings On The Order Of These Rituals
The ùlamaa’ disagreed concerning the ruling of ordering these matters:
Opinions:
1. The order of doing these five matters is not a condition. For example, if he does tawaaf
before casting Jamaratul-Àqabah, or he goes to Makkah and does saèe before tawaaf.
There opinion is based upon whenever the Messenger was asked regarding the order,
he always replied "do and no harm", and this is from the ease of Islaam.
2. It is not permissible to perform any of these rituals before or after its due time, meaning
tarteeb is waajib according to this opinion. They said that the obligations of Hajj are not
lifted due to ignorance or forgetfulness, so if he performs before or after the time due,
whether he has an excuse or not, then there is fidyah but he is not sinful.
3. It is not permissible to perform before or after the due time for the one who knows and
deliberately does this and it is permissible for the ignorant or the one who forgets.
The preponderating opinion is the first, and the evidence is the saying of the Messenger "do
and no harm", when people asked regarding order or delaying before or after its due time.
11TH – 13TH DHUL-HIJJAH
After the sun reaches the zawwal, before the Dhuhr prayer, the haaj goes to all three jamaraat.
He begins with the first jamarah which is near Masjidul-Khayf. He casts seven pebbles, making
takbeer with each pebble. Then he moves along his right side and stops facing the qiblah and
makes a lengthy duàa. It came in one report that this duàa extends to be similar to the extent
of time needed to recite suratul-Baqarah.
Then he moves to cast the middle jamarah, and he does the same as he did with the first
jamarah. He inclines along his left now, stops, faces the qiblah raises hands and makes duàa.
Then afterwards he moves to cast Al-Àqabah and he does not stop afterwards. It is permissible
for him to delay the casting time till after salaatuth-Dhuhr or at night as discussed earlier. This is
done on the 11th day and repeated on the 12th day and 13th for those who stay.
It is a must to spend most of the night of the 11th and 12th in Minaa. On the 12th, those who want
to hasten to leave may leave before sunset on the 12th day of Dhul-Hijjah, and then there is one
day left, the 13th.
Exception: If those in a state of illness need to move and stay outside Minaa, they may do so.
These are known as the “ahlul-aadhaar (the people of legal excuses)".
As to those who hastened on the 12th, if they cannot leave due to any legal excuse, then they
must stay till the 13th.
If people packed their bags and mounted their transport but the sun set before their departure,
then they may leave because they were delayed involuntarily not because of their choice.
Chapter 30: Farewell Tawaaf (Tawaaful-Wadaa’)
All pilgrims (12th and 13th) must leave to do tawaaf al-wadaa’, before they leave Makkah. This is
an obligation because the Messenger said: "None should proceed and leave Makkah until they make
tawaaf the last thing before leaving the house."
There is an exception made in the hadeeth for menstruating women. There is no farewell tawaaf
for them. So if she already made tawaaful-ifaadhah, she may leave. Also if a person is in a state
of illness, if it reaches a level where he cannot walk or even cannot perform the tawaaf carried,
then in this case he may leave and there is no expiation upon him because of his incapacity.
The tawaaf is waajib by the agreement of the majority of scholars of Islaam. It is permissible for
the person to delay tawaaful-ifaadhah until the time he intends to leave Makkah, and then this
would be sufficient, as there is no daleel otherwise.
This is because tawaaful-ifaadhah is not intended for its essence, in its self; rather what is
intended is that the last encounter of Hajj should be the tawaaf.
Accordingly, if he intends to delay, then he makes intention that the tawaaful-ifaadhah is the
tawaaf of farewell. And if he combines the niyyah (intention) for both then there is no harm.
Chapter 31: Leaving Makkah
Leaving Makkah has certain situations:
1. If the pilgrim leaves Makkah to his country or city then the farewell tawaaf is a must.
2. If the pilgrim leaves Makkah to other than his city or country with the intention to
return, there are two opinions:
a. First Opinion- It is still a must to perform the farewell tawaaf.
b. Second Opinion- It is not an obligation because he is not considered to have left
Makkah as he wants to return to it.
3. If he intends to go through another city, leading to his own, e.g. he intends to go to

Madeenah first on the way to his city in this case he makes the farewell tawaaf because in
reality he had left Makkah.
4. If he stays in Makkah waiting for his company, then it is not an obligation upon him to
repeat the farewell tawaaf.
5. If he encounters a problem with his means of transportation after performing the

farewell tawaaf so he stays in Makkah to fix this problem, then it is not an obligation to
repeat this tawaaf. However, if he makes the tawaaf of farewell and begins to do
business transactions and trade, then in this case he must repeat his tawaaf. But if he goes
to buy certain things for himself or to take with him to sell or to give gifts in his country,
then in this case there is no harm upon him. But it is preferable, that he buys these things
before his tawaaf.
CASE: If a menstruating woman, leaves Makkah, and then becomes pure after leaving
Makkah, then it is not an obligation upon her to make the tawaaf of farewell. However,
if she becomes pure before leaving the residence of Makkah, then it is an obligation upon
her to return, however if she becomes pure after leaving the residence of Makkah, and
even within the larger Makkah area, then there is no obligation upon her to return.
6. If a person leaves Makkah without performing tawaaf then there is an obligation upon
him to expiate by slaughtering an animal and offer it to the poor of the haram area. He
must offer this expiation even if he returns.
Chapter 32: Fawaat and Ihsaar
Linguistic Definition of Al-Fawaat: Missing something that the person intends to do.
Legal Definition of Al-Fawaat: Daybreaks (Fajr commences) on the 10th Dhul-Hijjah yet the
person missed staying at Àrafah.
Legal Definition of Ihsaar: If a person is prevented from completing the ritual due to a reason
such as an enemy, illness, etc.
Allaah says concerning the Ihsaar:
l ´ ³ ² ± ° ®¬« ª © ¨ § ¦ ¥¤ £ ¢m

[002.196] And perform properly (i.e. all the ceremonies according to the ways of Prophet
Muhammad [sal-Allâhu 'alayhi wa sallam]), the Hajj and 'Umrah (i.e. the pilgrimage to
Makkah) for Allâh. But if you are prevented (from completing them), sacrifice a Hady
(animal, i.e. a sheep, a cow, or a camel) such as you can afford, and do not shave your
heads until the Hady reaches the place of sacrifice.
FAWAAT
If person is performing Hajj and the Fajr on the 10th of Dhul-Hijjah breaks before he could stay
on Àrafah, in this case there is no Hajj for him. However, this has the following cases to it:
If he conditions when he entered the ihraam:
"Allaahumma mahillee haythu habastanee"
Then in this case if his Hajj was an obligation, e.g. the fareedhah Hajj or to fulfil a vow, then in
this case he must make it up the next year.
However, if his Hajj was nafl (optional) and he made the condition, then there is nothing upon
him, i.e. no make up and no hadee, so he returns to his home and there is nothing upon him.
If he did not condition and he missed this day (at Àrafah), then in this case his ihraam for Hajj
turns into an ihraam for Ùmrah. So he goes to make tawaaf and saèe and shaves or cuts his
hair, this releases him from the state of ihraam.
If he misses this day at Àrafah, i.e. He is from the people of fawaat, and his Hajj was a Hajj of
fareedhah or a vow, then it is a must to make up.
If he entered the state of ihraam for other than a fareedhah and he missed the stay at Àrafah,
then there are three opinions regarding this matter:
1. In all cases he must make up whether this was a Hajj for fareedhah, vow or optional.
2. It is not a must in the case of non-fareedhah, because there is no daleel except in the case
he did not perform the Hajj of Islaam, i.e. the obligatory Hajj. Then in this case he must
perform it because it is still an obligation upon him.
3. This opinion has two elements to it:

a. If he was not negligent and he did not miss the stay at Àrafah by his choice, then
in this case it is not an obligation to make up the Hajj if it is optional.
b. If this was due to negligence on his part, e.g. he slept and did not turn up at
Àrafah, then here he must make up his non-fareedhah Hajj.
CASE: If there occurs an error concerning the staying on the day of Àrafah. For example,
people stayed on Àrafah then it was affirmed legally that their stay was on a day other than the
day of Àrafah, e.g. if the sighting of the moon crescent differed such that the sighting of the
moon was seen before it was seen for the people of Makkah, then there is no obligation to make
up this day because they did what they were commanded to do.
Points of Benefit Regarding the Conditioning
If the pilgrim says:
"If anything holds me, then my place is wherever I was held"
In this case he releases himself from the state of ihraam for free and there is nothing is
upon him.
If he says:
"If anything holds me then I am released" (meaning in a state of release from my ihraam).
In this case, if he chooses to continue, then he can continue and if he chooses to release
himself from ihraam, then he may do so for nothing.
If he says and conditions:
"Whenever I want, I shall release myself"

This is incorrect.
If he conditions
"If I invalidate my Hajj then I do not make it up"

This is invalid condition.
IHSAAR
Ihsaar is being prevented due to an illness or losing one’s means of support for the Hajj, or being
prevented by an enemy, or the like.
So if one enters the state of ihsaar while performing the fareedhah or nafl, or optional Hajj, then
he should:
1. Make up the Hajj,
2. Offer the hadee,
3. Shave.
However, if he set the condition: "That if he is withheld or prevented, then his place is where he was held",
then in this case, he makes up the obligatory Hajj, but not the optional, and he leaves the ritual
without offering the sacrifice [i.e. if he made the condition]. But if he did not make the
condition, then he must offer the sacrifice and shave.
If he is unable to offer the hadee because he is poor or due to other reasons, then in this case,
the correct opinion is that there is no fasting upon him as an expiation.
Chapter 33: Pillars and Obligations of Ùmrah and Hajj
Pillars of Ùmrah
1. Entering the state of Ihraam (Having intention for Ihraam)92

2. At-Tawaaf
3. As-Saèe
Obligations of Ùmrah
1. Shaving or cutting the hair on the head

2. Ihraam should be established at the meeqaat (appointed stations)
The rest of the actions are sunan.
Pillars of Hajj
1. Entering the state of Ihraam (making the intention) for the particular ritual.
93
2. Staying at Àrafah
94
3. Tawaaful-Ifaadhah (tawaaf of the visit, or tawaaful Hajj)
95
4. Saèe
92 The Messenger said: "Verily deeds are in accordance with the intentions."
93 The Messenger said "Verily the Hajj is Àrafah", and the person who does not stay at Àrafah there is no Hajj for
him. The timing of this day is the Fajr of the 9th until the Fajr on the 10th.
94 Allaah says: [022:029] Then let them complete their prescribed duties (Manâsik of Hajj) and perform
their vows, and circumambulate the Ancient House (the Ka'bah at Makkah). This is a command. Similarly,
when the Messenger was told about Safiyyah radhiyAllaahu ànhaa having her menses, he said: “Is she
withholding us?” When he was told she had performed tawaaful-ifaadah, he said: "So move on". This indicates the
person doing Hajj cannot leave Makkah until performing this tawaaful-ifaadhah.
95 [002.158] Verily, As-Safâ and Al-Marwah (two mountains in Makkah) are of the Symbols of Allâh. There
are differences of opinion about this matter. Some of the ùlamaa say it is an obligation that can be compensated by
expiating the sacrifice, and some are of the other opinion that it is a waajib in Hajj and a pillar in Ùmrah. Others
say it is a Sunnah in both Ùmrah and Hajj and not an obligation.
If a woman gets her menses when she is about to move (her company are about to leave) and she did not make
tawaaful-ifaadhah, in this case, they or her guardian in a state of ihraam should wait for her, and if they cannot then
the correct opinion is that she should put on a pad to keep the masjid clean, and then she makes tawaaful-ifaadhah.
However, if her guardian is able to return with her to Makkah after they go to their town and she becomes pure,
then he may return with her to Makkah to perform the tawaaf. But if they are in a place where they cannot return,
Obligations of Hajj
1. The ihraam should be made at the meeqaat

2. The stay in Àrafah should extend until sunset. So he cannot proceed from Àrafah to
Muzdalifah until the sun sets
3. The staying in Muzdalifah (spending the night in Muzdalifah)96
4. Casting the pebbles at the Jamaraat
5. Al-Halq – shaving or cutting the hair of the head97
6. Staying most of the nights of tashreeq in Minaa (11th, 12th 13th)98
like from another country, inshaa'Allaah this will be sufficient. Allaah says: [022:078] { and has not laid upon
you in religion any hardship}
96
There is a legal exemption for those who are weak, elderly and women, they may move after the middle of the
night to Minaa.
97
Cutting is for women, and the choice between cutting or shaving is for men, and shaving is best.
98
We said "most", for example, he may stay two thirds of night in Minaa, and then no harm if he leaves to Makkah.
Similarly, if one stays one third of the first part of night in Makkah then returns to Minaa. There are also exemptions
here: It is permissible for those who are shephards and the like, or those who provide the water of zam zam to the
pilgrims to leave and not stay the whole night because they need to be in Makkah, and shephards need to be outside
of Minaa to graze the animals. Also included are those who look for the welfare of the Muslims, such as the traffic
personnel, the civil defence, security forces and the like. Also included are those who may have a special legal
excuse like an illness, then if they cannot stay in Minaa and need to move then they may do so.
Chapter 34: Hadee and Udhiyyah
HADEE
Hadee is the animal offering to the haram. ‘Haram’ means to the poor of the haram area in
Makkah. The animal can be a camel, cow, goat or sheep depending on the particular cases which
will be discussed.
Cases When Hadee is Offered
1. Some of this hadee is an obligation:

a. The hadee of the Hajj of Tamattu` and Qiraan99.
b. The hadee to be offered due to the killing of the game.
c. The hadee to be offered due to abandoning an obligatory act in Hajj.
d. It is one of the three choices due upon the one who commits one of the unlawful
acts of Hajj. Allaah says:
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[002.196] And perform properly (i.e. all the ceremonies according to the ways of
Prophet Muhammad [sal-Allâhu 'alayhi wa sallam]), the Hajj and 'Umrah (i.e.
the pilgrimage to Makkah) for Allâh. But if you are prevented (from completing
them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can
afford, and do not shave your heads until the Hady reaches the place of sacrifice.
And whosoever of you is ill or has an ailment in his scalp (necessitating shaving),
he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or
giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one
sheep). Then if you are in safety and whosoever performs the 'Umrah in the
months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and Al-
Qirân), he must slaughter a Hady such as he can afford, but if he cannot afford it,
he should observe Saum (fasts) three days during the Hajj and seven days after
his return (to his home), making ten days in all.
99
The obligation for the hadee of qiraan is the correct opinion of the majority of scholars.
If he is unable and cannot afford to slaughter the hadee, and unable to fast, there is
nothing upon him. This hadee, for the Hajj of tamattu` and qiraan, is a hadee of
thankfulness and gratitude because of the completion of the ritual.
2. The hadee can be optional, as did the Prophet in his offering in his Ùmrah of Hudaybiyyah,
he offered camels. In the farewell pilgrimage he offered camels and cows on behalf of his
wives100.
The One Who Cannot Afford the Hadee
In the verse Allaah said "but if he cannot afford it", this covers two situations:
1. He cannot find the hadee in the market.
2. He finds the cattle but does not possess its price because he is incapable. Even if he
finds someone to give him a loan for it, he is not to take it. Suppose on the other hand,
he may not have the price, however he is rich, but he did not have the money because he
lost it or it was stolen from him. Some of the scholars consider him to be from those
who cannot afford it, so they have to resort to fasting as the second requirement which
Allaah ordained in the verse. Our Shaykh Rahimahullaah is with the opinion that it is
more likely for a person like this to borrow from his company easily, because he is
capable to pay it back, that is why our Shaykh is with the opinion that he may borrow for
that and does not resort to fasting.
If he cannot afford the hadee due to any of the reasons mentioned, then it is better that he fasts
the three days of tashreeq (11th, 12th and the 13th), and he has to do three days on Hajj and seven
when he returns. It is permissible to fast these days before the three days of tashreeq, and if he
does that he may do them consecutively or separately. However, if he fasts them (days of
tashreeq) then it is a must that they must be consecutive, because he has to finish the Hajj.
Offering the Hadee Due to Ihsaar
The one who is prevented from completing the Hajj (Muhsar) then there is an obligation of
hadee upon him as stated in the same verse: And perform properly (i.e. all the ceremonies
according to the ways of Prophet Muhammad [sal-Allâhu 'alayhi wa sallam]), the Hajj
and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh. But if you are prevented (from
completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you
can afford.
100 Reported by Al-Bukharee and Muslim

So the one prevented due to illness, loss of means, or by an enemy, prevented from entering
Makkah, there is an obligation upon him to offer a hadee. He offers the hadee the time when he
is prevented and in the place where he is prevented and he must shave also. If he cannot afford
the hadee then it is waved in this case. But if he is capable, then it is a must.
Offering the Hadee Due to Abandoning an Obligation
As to the expiation for abandoning an obligation (such as the casting of pebbles), then he must
offer a sacrifice from the cattle to the poor of the haram. If the person is unable to afford this
compensation, then there is no evidence that he must fast the ten days in return.
Offering the Hadee Due to Violating the Prohibited Matters in Hajj
As to the expiation due to violating the prohibited matters in Hajj, then the expiation is either a
camel or a sheep depending on the type violated.101 This expiation (slaughtering) is permissible in
the place where the violation took place, and distributed in the same area or it may be done in
the haram and distributed in the haram. Except for the expiation for the game, this must be
slaughtered in the haram and distributed in the haram area.
Who Can Eat From the Hadee?
The expiation for violations and for abandoning the obligations should be given in charity and
he cannot eat from them.
As for the sacrifice of gratitude for completing the ritual for tamattu` and qiraan then its ruling is
that he eats from it and can give a gift from it and charity to the people of the haram only.
Who Are The Poor Of The Haram?
This refers to the haram boundary in Makkah and covers the area which is inside Makkah or out
of it, but inside the boundaries of the haram. This may be to the poor who reside in Makkah, or
those who have come from outside.
As to the offering due to prevention from completing the Hajj, or entering Makkah (the ihsaar),
it is to be slaughtered at the same place where the ihsaar took place. However if he wants to
move it to the haram, then there is no problem with that.
101
As explained in the chapter of violating prohibited matters of Hajj
UDHIYYAH
With respect to the hadee, it is the offering of the cattle from camel, cows, goats or sheep to the
people of the haram. It is also permissible to offer other than the animal, like food and clothes;
this is the thing that makes the hadee more general than the udhiyyah.
The udhiyyah is an animal from cattle which is slaughtered on the day of Nahr (10th Dhul-Hijjah)
as a means of nearness to Allaah . It is called udhiyyah because it is slaughtered in the time of
dhuhaa, after sunrise and after salaatul Èed.
The Ruling on the Udhiyyah
1. First Opinion: The udhiyyah is obligatory. This is the opinion of the school of thought of
Imaam Aboo Haneefah rahimahullaah and one narration from Imaam Ahmad
rahimahullaah and this opinion is the choice of Shaykhul Islaam Ibn Taymiyyah
rahimahullaah who said: "What is apparent is its obligation and the one that is able to offer it and
does not do that then he is sinful because Allaah mentioned it in association with salaah:
l | { zm
[108:002] Therefore turn in prayer to your Lord and sacrifice (to Him only).
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[006:162] Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "Verily, my Salât
(prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the
'Aalamîn (mankind, jinn and all that exists).
In suratul-Hajj, its rulings and benefits are mentioned; therefore Shaykhul Islaam
mentioned it is an obligation upon the one who is able.
2. Second Opinion: It is an asserted Sunnah disliked to be abandoned by the one who is able.
This is the famous opinion from the mathhab of Imaam Ahmad rahimahullaah.
Shaykhul-Ùthaymeen rahimahullaah said: "The opinion of obligation is more apparent than the
opinion of non-obligation however with the condition of meeting the ability. As for the one
who is unable, he has only that which is sufficient for his household then it is not duty bound
upon him, rather even if he has a debt to be fulfilled, then he should start with the debt before
the udhiyyah.
It is from the blessings from Allaah that those performing the Hajj offer the hadee, and the
people not performing Hajj have the udhiyyah. This is from the mercy of Allaah for those
who did not take part in the Hajj to share in the rituals such as not removing the hair and nails
for the first ten days of Dhul-Hijjah, just as the people in Hajj do not take from their hair and
nails. Had it not been for this legality, then its slaughter would have been an innovation that
man would have been prohibited to do, but Allaah legislated it due to these great benefits.
Is Udhiyyah Legislated Upon The Dead And The Living?
It is legislated for those who are living, because there is no proof from the Messenger or from
his companions in that which we know that they offered sacrifice on behalf of the dead
independently.
We know that the Messenger had children who died during his lifetime as well as wives and
his relatives whom he loved but he did not offer on behalf of any single one of them a specific
sacrifice (udhiyyah). He did not do it for his uncle Hamzah, his wives Khadeejah and Zaynab
bint Khuzaymah, or for his children. Had this been a matter legalised to be done on behalf of
the dead then the Messenger would have made that clear in his verbal Sunnah and action.
However the person performs udhiyyah on behalf of himself and his household. The inclusion
of the dead maybe as the following, not as something independent and this may be deduced
from the Messenger who sacrificed on his behalf and on his family's behalf, which covers the
dead and the living. He also sacrificed on behalf of his ummah, and part of his ummah are those
who died and those who weren't even existing. Therefore some of the scholars went to the
opinion that having independent udhiyyah on behalf of the dead is an innovation. Shaykh
Uthaymeen Rahimahullaah said: "To say it is bidàh is a hard saying, as the least we can say is
that it is a type of sadaqah and sadaqah on behalf of the dead is permissible, so therefore
sufficient for the person to sacrifice on his behalf and his family, and this would cover the dead
and the living.
Conditions of Hadee and Udhiyyah
1. It must be from cattle. This is camels, cows and sheep. Because Allaah said:
y x w v u t s r q p o n m
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[022:034] And for every nation We have appointed religious ceremonies, that they
may mention the Name of Allâh over the beast of cattle that He has given them
for food. And your Ilâh (God) is One Ilâh (God Allâh), so you must submit to
Him Alone (in Islâm).
Also the saying of the Messenger : “Sacrifice only a full grown animal, unless it is difficult for
you, in which case you sacrifice a jadàh (a sheep which has completed 6 months).”
If someone offers a sacrifice of a deer for example, then it is not permissible.
2. It should have reached the legal age:
Animal Minimum Age

Camel 5 years
Cow 2 years
Goat 1 year
Sheep 6 months
Anything less than these legally specified ages are not allowed. This tells us, having this
specified age, that what is intended by the udhiyyah is not just mere meat, otherwise it
would have been sufficient to slaughter something of a lesser age. The most important
thing is the slaughter, a means of nearness to Allaah , which is the piety which Allaah
mentioned:
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[022:037] It is neither their meat nor their blood that reaches Allâh, but it is piety
from you that reaches Him.
3. Free from defects which renders it illegal to offer.
4. It should be slaughtered within the legally specified time. The timing is between the
salaatul-Èed until the sun sets on the 13th of Dhul-Hijjah. Any slaughter before salaatul-
Èed is not considered an udhiyyah, even if the person if jaahil (ignorant), because Allaah
said:
l | { zm
[108:002] Therefore turn in prayer to your Lord and sacrifice (to Him only).
Begin with that which Allaah began with, Salaah. A man called Abu Burdah bin Miyaar
slaughtered before the salaah and after the Messenger gave the sermon on Èed and
clarified to the people that anyone who slaughters before the salaah, there is no ritual for
him. Abu Burdah said: "O Messenger of Allaah I offered my sheep", so the Messenger
said: "Your meat is merely meat", so he did not excuse him for his ignorance. Because
abandoning what is commanded, is different in ruling than doing or breaking a violation,
whereby the abandoning al-ma’moor (what is ordered) there is no excuse, including jahl
for that. Abandoning a command is different in ruling to breaking a violation.
As for hadee, there is no condition for timing except for the one who takes hadee with
him to Hajj; he does not slaughter it before the 10th day.
5. The number should not exceed what is specified by the shareeàh as this would not be
allowable. This is referring to ownership, as for reward, it is open.
It is permissible for a person to offer a sheep on his behalf and on his family’s behalf. As
for the camel or the cow, then each one of them would be sufficient as an equivalent for
seven sheep, so seven people may share in a camel or a cow, offered as a hadee or
udhiyyah. In the Hadeeth of Jaabir : "we offered in the Hudaybiyyah the cow as seven, and
camel as seven." If the person is performing an udhiyyah, he offers one sheep for himself
and his family. Also 1/7 of the camel or cow would do for himself and his family, as
sharing the reward is unlimited. The Messenger offered one sheep on behalf of his
ummah, and on his family – even if they were one hundred. However the sharing
ownership of the animal does not exceed seven. Also, no more than one in the
ownership of one sheep, as to the reward, it is open.
Qualities That Render the Sacrificial Animal Unfit As a Sacrifice
In the hadeeth of Baraa’ ibn Àazim , the Prophet stood up in front of us and said: “There
are four types of sacrificial animals that are not permitted:
1. a one-eyed animal which has obviously lost the sight of one eye
2. A sick animal which is obviously sick
3. A lame animal which obviously limps
4. An old animal which has no marrow.”102
1- A One-Eyed Animal Which Has Obviously Lost the Sight of One Eye
This means that it has a protrusion of the eye or the eye is sunken in, this is what is obvious
from having one eye. So if it has one eye but it is not obvious, then it is fit. So the blind animal
is absolutely not fit as a sacrifice.
2. A Sick Animal Which Is Obviously Sick
102 Reported by Ahmad and others, Tirmidhi and Shaykh Al-Albaanee said it was saheeh
So the sickness must be obvious, for example, in the way it walks, the way it looks on its skin
such as ulcers, wounds, etc.
Some of the animals may have a light degree of scabies but according to the correct opinion, this
is not considered to be obvious but other sicknesses like obvious plague, then this is obvious
sickness and it is not fit, even though the animal may be active.
A clear obvious sickness can be a danger for man eating it.
Also, the animal may have a swollen belly. Imaam Maalik Rahimahullaah said this is not fit and
Shaykh Ùthaymeen Rahimahullaah said this is the correct opinion because it is more dangerous
than the sick animal.
As for the pain of delivery, if the situation gets complicated, then this is not permissible as it may
destroy the animal, but if delivery is normal, it is fit.
If the animal falls from a height and is unconscious, then it is not fit as the sickness is clear.
3. A Lame Animal Which Obviously Limps
It cannot walk with the rest that are healthy, except that it puts effort. However, if it limps and it
can walk with the others, then it is fit. Concerning the animal that cannot walk, the
preponderating opinion is that it is not fit, as well as the one without a leg or limb, it does not
satisfy as a sacrifice.
4. An Old Animal Which Has No Marrow.
The marrow in this situation appears and what stays inside the bone is something reddish. This
may not be apparent until slaughtering the animal and then it would be obvious that it had no
marrow. In this case, it is not proper for a sacrifice so he substitutes one in its place.
If spring arrives quickly and a sheep grazes during this time, so it becomes fat and its meat
increases though this will not have an influence on the sheep as it would take time for the fat to
change into a marrow, the ùlamaa’ disagreed to whether this would be sufficient as a sacrifice.
Some of the ùlamaa’ said, the Messenger described it as an old animal which has no
marrow. But this is not old, so it does not carry the description as old, just fat thus they
concluded that it is fit. Normally this applies to the old one with no bone marrow, this is not fit
as a sacrifice and its build up is thin.
The other opinion is that even if it gains weight and fat and no bone marrow develops, it does
not satisfy as a sacrificial animal, so one should give some time for the bone marrow to develop
and then it is able to walk like the rest of the animals, thus would be fit.
Other Defects Which Do Not Hinder It Being Fit, but Entails It Being Disliked:
1. A Broken Horn103
2. A Cut Ear104
3. The Sickness Which Is Not Obvious
4. One Eye Which Is Not Obvious
5. All If Not Obvious
6. A Cut Tail105
Types of Defects
1. Those stated in the Sunnah as not fit as a sacrifice. They are four, as mentioned earlier.
Similar to them is the same in degree or greater in defect.
2. There is no prohibition but it is disliked. It is sufficient, as mentioned previously.
3. There are defects which there are no prohibition concerning them but they contradict
perfect health, e.g. broken teeth. This does not entail them to be disliked or haraam,
because there is no daleel for that.
Conditions for the Slaughtering
1. The One Slaughtering Must Be Legally Qualified For Slaughtering:
a. He must be sane so that purpose of slaughtering is met, as the insane has no

purpose.
b. He must be Muslim, Jew or Christian. Any other than these does not meet the
condition and the slaughter is not permissible.
103
A sheep born without horns is not considered defective, but it is better to slaughter one with horns.
104
If the ear is cut in part or totally, it satisfies as a sacrificial animal yet it is disliked.
105
Some of the scholars say if the sheep has half or more of its fat bulky tail cut, it is not suitable for sacrifice. As to
some sheep which do not have this tail, e.g. Australian sheep, who have a tail like the tail of a cow, in this case the
totally cut tail is not fit as a sacrifice.
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[005:005] Made lawful to you this day are At-Tayyibât [all kinds of Halâl
(lawful) foods, which Allâh has made lawful (meat of slaughtered eatable
animals, milk products, fats, vegetables and fruits)]. The food (slaughtered
cattle, eatable animals) of the people of the Scripture (Jews and Christians)
is lawful to you and yours is lawful to them.
Ibn Àbbaas said this means their slaughtered animals. The Messenger ate
the food offered to him by the Jews including the Jewish women who offered
him a sheep the year of Khaybar, he ate from it and it was poisoned.
The ùlamaa’ rahimahumullaah differed as to whether his way of slaughtering

should be the same as Muslims is a condition or whether what they consider as
slaughtering is acceptable, although it may differ from the way of the Muslims.
The majority of the scholars said it is a must that the kitaabi must shed the blood
and let it flow. This is the correct opinion. If this is a condition for the Muslims
to be met, then by all means it must be required from the kitaabi when he
slaughters. However, it is not a condition for us to know whether the kitaabi did
his slaughter in this way. Also, it is not a must to know whether he made the
tasmiyah on slaughtering.
Àa’ishah radhiyAllaahu ànhumaa said: Some people came to the Messenger saying:
“There are some people who are new in Islaam, they bring us meat and we do not know if they
mentioned the name of Allaah on it or not”, the Messenger said: "say Bismillaah (on the
food, not the slaughter) and eat”.106 The person is not to be asked except on his
action, and your action is to say the tasmiyah and eat. This is evidence that if the
action is done from its people, then it is not binding to ask if they did it in the
correct way or not. Based upon this principle, the person is not to be excessive
in the deen and search for things he is not required to search for. However if it
becomes certain to him, the invalidity of the way then it is binding upon him to
stay away from it. If he is doubtful, then there are two foundations here:
i. In origin, it is safe.
ii. If the person fears concerning its condition and leaves it, there is no harm
upon him. Therefore, if we know that in origin it was not safe, then the
ruling is obvious.
iii. If the person doubts whether it was done in the correct way or not, it is
not binding to ask whether the kitaabi did the tasmiyah or not. What is
106 Saheeh Al-Bukhaaree

indicated from the hadeeth is that it is better not to ask and investigate.
That is why when the sahaabah said “we do not know if they mentioned the
name of Allaah on it or not”, he did not say “ask them whether they made
tasmiyah or not”. Rather he said: "say Bismillaah and eat”. This tasmiyah
is not for the slaughtering as this slaughtering took place already, but it is
the tasmiyah for eating because it is legalised for the person who eats to
mention the name of Allaah before eating. Rather it is obligatory
according to the correct opinion. If the person does not make tasmiyah
on his food then the Shaytaan would share his food and drink. Finally, it
is to be asserted that if it becomes clear and one is certain, that the way
the animal was slaughtered was invalid, we do not eat it and it is not
permissible.
Thus, concerning the slaughtering of the people of the book we do not

ask how they did it or whether they made tasmiyah or not. The Prophet
ate from the slaughtered meat of the Jews and did not ask them how
they slaughtered it. If we make it binding upon Muslims to ask the doer
whether he met the conditions and whether he kept away from the
impediments then this will put a lot of hardship upon the Muslims and
will be in opposition to the guidance of the Messenger and his
companions.
iv. If one is certain that the one who slaughters from the people of the book
mentions other than the name of Allaah then it is not permissible to eat
from it.
c. The person who slaughters must have reached age of tamyeez, not a child.
Reaching the age of puberty is not a condition.
2. Tasmiyah
There is a difference of opinion concerning the tasmiyah:
1. Some of the ùlamaa mentioned the tasmiyah is a Sunnah.
2. The other opinion is that it is a condition, however, it is lifted due to

forgetfulness (then it is halaal).
3. It is a condition, not lifted due to forgetfulness. This is in light of the saying:

l w v u t s r q pm

[006:121] Eat not (O believers) of that (meat) on which Allâh's Name has
not been pronounced (at the time of the slaughtering of the animal)
The Messenger said: "Whatever causes blood to flow, and if the name of Allaah has been
mentioned, then eat." There is no exception for the forgetful or ignorant. For
example, if a person forgets to let the blood flow, then it is not permissible, just
like tasmiyah, as they both came in the same hadeeth, so there is no difference.
This is Ibn Taymiyyah’s Rahimahullaah position and it is the correct opinion and
applies on the slaughtered animal and the sayd (killing of the game) and not lifted
due to forgetfulness and ignorance.
3. Must Be Slaughtered With That Which Causes Blood To Flow
This is the sharp tool. So if he suffocates the animal, then it is not permissible, but it
must cause the blood to flow.
Exceptions: The Prophet said: "Use whatever causes the blood to flow, say the tasmiyah, and
the teeth are not permissible because they are bones, and the fingernails should not be used as they are
used by Ethiopians (kaafirs)”.
So two things are excluded:
i) Bones: It is either filthy, which cannot be used for slaughtering, or they are pure
and slaughtering with them renders the bone filthy by the gushing blood. This
will harm the jinn because when the jinn came to the Messenger he told them
"Every bone upon which the name of Allaah is mentioned you will find it covered with meat".
ii) Fingernails: This does not indicate that all the tools of the Ethiopians are
impermissible, rather the Ethiopians used to let them grow and they would use
them as knives, which the Messenger forbade. Letting them grow is against
the fitrah and resembles the animals.
4. The Blood Must Flow
The correct tool must be used and the tool should cause the blood to flow, as this blood
is filthy. This is done but cutting the jugular veins, it is not a condition to cut the throat
and oesophagus as this did not come in the book and the Sunnah.
5. It Must Be Solely For Allaah, And Not For Any Others
M L K J I H G F E D C B A m
lY X W V U T S R Q P O N
[005:003] Forbidden to you (for food) are: Al-Maitah (the dead animals – cattle –
beast not slaughtered), blood, the flesh of swine, and that on which Allâh's Name
has not been mentioned while slaughtering (that which has been slaughtered as a
sacrifice for others than Allâh, or has been slaughtered for idols) and that which
has been killed by strangling, or by a violent blow, or by a headlong fall, or by the
goring of horns – and that which has been (partly) eaten by a wild animal – unless
you are able to slaughter it (before its death) – and that which is sacrificed
(slaughtered) on An-Nusub (stone-altars).
It is forbidden from two angles:

a. It is slaughtered for other than Allaah .
b. Since the person slaughtered for other than Allaah, he is a Mushrik, whose
slaughtering is not permissible.
Summary of Conditions:
1. The slaughterer must be legally accepted to slaughter, I.e.:

i. He must be sane.
ii. He must be Muslim, Jew or a Christian.
iii. He must be at the age of discrimination.
2. He must intend the slaughter, e.g. if throws a knife at the animal, and did not
intend to kill it this is not halaal.
3. Must be slaughtered with a tool that causes the blood to flow
4. The blood must flow
5. Tasmiyah
Offering the Sacrifice
It is better for the person, who does the sacrifice to handle the sacrifice himself because this is
beloved to Allaah . If he begins the slaughtering by cutting the jugular vein then passes it on
to somebody who cuts the rest of it and distributes it then there is no problem with that.
However the person who wants to proceed with the slaughtering, he should be knowledgeable
about it and able to do that and should not take any risk. If he is not, he can designate a Muslim
and he witnesses the slaughter.
Thus, it is permissible to designate a Muslim to slaughter, however it is not correct to designate a

kitaabi, although we know the slaughtering of the kitaabi is halaal, however as this udhiyyah is
intended for nearness to Allaah, and thus is a worship, such then, it is not correct to designate a
kitaabi. Because the kitaabi has no worship and no intent of getting close to Allaah through this
worship, he is a disbeliever and his worship is not acceptable.
However, on the other hand, this should not be confused with the situation where a kitaabi is
designated to slaughter for the sake of its meat. There is no problem with that. However the
udhiyyah and hadee are not valid except from a Muslim.
Timing of Slaughter
The permissible time to slaughter is the day of Èed (10th Dhul-Hijjah) after salaatul-Èed.
However, it's preferable that it takes place after the khutbah. The timing extends till the sunset
on the 13th, in accordance with the correct opinion.
Regarding slaughtering at night, some scholars disliked that based upon a narration from Ibn
Àbbaas radhiyAllaahu ànhumaa. However the correct opinion is that it is not disliked because
in origin it is permitted and there is no authentic cause for prohibition and the narration of Ibn
Àbbaas radhiyAllaahu ànhumaa is weak.
If someone misses the time for slaughter, due to a legal cause or forgetfulness or loss of his
cattle, then he makes up this slaughtering.
Specifying a Sacrificial Animal
If a person specifies his sacrificial animal, then there are rulings related to that.
1. It is not permissible to transfer the ownership of it through selling it or by putting it as a

security deposit for anything.
2. If he intends to change this animal for something better than it, for the benefit of the
udhiyyah and not a worldly desire, it is permissible.
3. If he dies after specifying the animal for hadee or udhiyyah or to fulfil a vow, then it
becomes incumbent upon his heirs to execute it. If he dies before assigning the
sacrificial animal, then it becomes a possession for his heirs.
4. It is not allowed for him to use it for agricultural purposes, riding, etc. unless there is a
need.
5. It is permissible for him to take from its wool for the benefit of the animal. He may give
it as charity or benefit from it himself.
6. If it is stolen or lost due to his negligence, then he should put forward an equivalent or a
better one. On the other hand if this took place not because of his action or negligence,
then there is no responsibility for him, unless the sacrificial animal is a duty on him
before specification. If it was a duty on him before specification, then it must be
fulfilled, such as a vow, or hadee after finishing the Hajj. The same holds true if a defect
touches the animal whereby it renders it not fit as a sacrifice. If this defect occurred due
to his action, he must slaughter something equivalent or better. If this happened not due
to his action, then nothing is upon him unless it is due obligation upon him before
specification such as a vow or hadee after Hajj of tamattu`. Because he is held
responsible for a sound one, free from defects in this case.
7. It is not permissible to give one who slaughters the animal on his behalf, or the butcher,
from its meat as a pay for his labour. If he is poor, he can give from it as a sadaqah, and
if he is rich, he can give it to him as a gift.
8. It is not permissible, to sell its skin for anything from it, like its head, stomach, liver, etc.
CASE: If someone slaughters, during the days of Àdh-haa, slaughters for the banquet of the
wedding, but during the days of Èed, then this is not an udhiyyah. It is a must in the udhiyyah
that the person makes the slaughter as a means of nearness to Allaah .
Which is better: to Slaughter or to give it’s Equivalent in Money as Charity?
Someone says: “I have $500, is it better for me to give it as charity or slaughter?”
It is better to slaughter.
If he says: “With the money I can buy ten times its meat and give it as charity”.
The ultimate goal of slaughtering is seeking nearness to Allah by slaughtering.
l À¿ ¾ ½ ¼ » º ¹ ¸ ¶m

[022:037] It is neither their meat nor their blood that reaches Allâh, but it is piety from
you that reaches Him.
If a severe hardship reaches the Muslims and charity with that money could be beneficial to meet
their needs. In this case warding off the harm from the Muslims takes precedence, because this
would be saving of lives and the udhiyyah is a revival of the Sunnah. Saving lives therefore takes
precedence.
Difference between gift and charity
It is also recommended that the person eats from the udhiyyah, gives some of it as charity and
gives some of it as a gift.
Gift (Al-Hadiyyah): Giving to someone not in need. What is intended is closeness and
friendship.
Charity (Sadaqah): Giving to someone in need. What is intended is nearness to Allaah.
Some scholars said that:

One third should be eaten
One third should be given as a gift
One third should be given as charity
This is what is narrated from Ibn Masòod . The correct opinion is that this is not in
accordance with a definite particularisation for this proportion by way of shareeàh. The Sunnah
is to benefit the Muslims from it and himself by eating from it. That is why Allaah said:
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[22:28] Then eat thereof and feed therewith the poor having a hard time.
Also, Allaah said:

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[22:36] and feed the poor who does not ask (men), and the beggar who asks (men).
Eating From the Meat
Udhiyyah – It is recommended to eat from it, whether it is obligated by a vow or not.

Hadee –
1. What is obligated due to a violation of the prohibited matters in Hajj or abandoning a

waajib, it is not permissible to eat from it because it is an expiation. It must be totally for
the poor of the haram.
2. What is obligated as a gratitude to Allaah , like the hadee of tamattu` and qiraan, then it
is permissible to eat from it, as came in the Sunnah.
3. As for the optional hadee, then there is no problem at all to eat from it and give it as
charity.
The Sacrificial Offering of an Orphan
It is permissible for the orphan to eat from its meat and also give in charity or as a gift.
Is it permissible to sacrifice using the wealth of the yateem (orphan)?
If the tradition is such that, if the orphan does not make the sacrifice their hearts will be broken,
then it is permissible to take from his money and make the sacrifice, just like we make him new
clothes for Èed from his money. So if it is known in the tradition of the people where this
orphan lives to offer the sacrifice, then it is to be offered, even from his own money.
The Rulings for the One Intending the Slaughter
It is haraam for the person intending the slaughter to take from his hair, skin or nails, from the
beginning of Dhul-Hijjah until he completes the sacrifice.
Someone Sacrificing On Behalf Of Someone Else
The Messenger used to make sacrifice on behalf of his household and family. We do not have
any report that he told them not to take from their hair, skin, or nails. If it were haraam, he
would have to make it clear to them.
Suppose a person took some of his hair, then there is no expiation on him. So his udhiyyah is
accepted, however he is disobedient. The saying of some Muslims who say this would invalidate
the udhiyyah is incorrect because there is no relation between the udhiyyah and taking from
these prohibited things.
Suppose a person did not make the intention to offer an udhiyyah except during the ten days.
For example, on the 5th, and he already took some of his hair and fingernails. Then it is correct
as the beginning of prohibition is from the time when he intended the udhiyyah.
If you give the udhiyyah for someone to slaughter it, then the ruling only applies to you. There
is nothing upon the designate to take from these things because the designate is like a butcher.
Suppose a person got a long nail and it broke, or a piece of it harms him so he took it out, there
is nothing upon him. Similarly if his hair falls out, or it grows from his eyebrow into the eye,
then he may remove it to ward the harm, and there is nothing upon him.
If the person wants to make circumcision for himself because for example he entered Islaam,
then he should not in these ten days as it is removing skin. Some people also, become mindless
about taking from the skin of their heels, you should watch out for that.
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QUESTION 1:
The Messenger said:
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“And the reward of al-Hajj al-Mabroor is nothing except Paradise."107
What is the meaning of mabroor?
ANSWER:
The Hajj (pilgrimage), which is mabroor, is that which comprises of many descriptions:
1. The Hajj should be performed, sincerely for Allaah alone
The Hajj must be performed not seeking the praise of people or to acquire a certain description
or a title, for example “haajj such and such”. Rather, the Hajj should be performed for Allaah
alone, not seeking anything from this worldly life, and seeking the hereafter.
2. The pilgrim should follow the way of the messenger
The pilgrim must perform Hajj like the Messenger of Allaah performed Hajj and do what he
permitted. The Messenger of Allaah said:
"He who does an act which we have not commanded will have it rejected [by Allaah]."108
The messenger of Allaah also used to say:
“Take from me your manaasik (rituals)”
Therefore, it is necessary for the one who intends on performing Hajj to acquire knowledge first,
so that this duty can be performed based upon knowledge and proofs. Knowledge on Hajj can
be acquired by reading books, and if that is not possible then one should listen to recordings
from the scholars. If that is not feasible, one should ask the trustworthy scholars from one’s
country.
107 Saheeh Al-Bukhaaree [Volume 3, Book 27, Hadith Number 1]

108 Saheeh Muslim
3. The expenses of Hajj must be of good means/earnings
The evil earning is evil. One should seek the lawful means to perform Hajj, because Allaah is
good and does not accept except that which is good.
4. The pilgrim should avoid sins
This includes all types of sins. Regarding the sins related to the prohibited matters in the rituals,
Allaah says:
lQPO N M L K J I H G F E DC B Am

The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month,
the 11th month and the first ten days of the 12th month of the Islaamic calendar, i.e. two
months and ten days). So whosoever intends to perform Hajj therein (by assuming
Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor
dispute unjustly during the Hajj.
Surah al-Baqarah (2:197)
One should also avoid general sins, for example, gheebah (back-biting), lying, etc. as causing harm
to people is from the forbidden matters. As Allaah said:
l
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And those who annoy believing men and women undeservedly, they bear (on
themselves) the crime of slander and plain sin.
Surah al-Ahzaab (33:58)
Thus, one should avoid pushing in crowds and arguing with people, as if the people in front of
him are like sheep, having no concern for them.
Also, one must not smoke cigarettes as it is forbidden in Quraan and Sunnah and insisting upon it
is of the major sins. If the pilgrim does not smoke during the Hajj season, then his body will get
used to abandoning it.
5. The reward of performing al-haj al-majroor does not necessitate that Allaah forgives
that which is due to people.
The rights of the people must be fulfilled. For example, someone took money from a person
and he uses other than this money to perform Hajj. Then, even if he performed Hajj perfectly in
terms of sincerity and following, the sin of the person is not forgiven, until he returns the person
their right. Note that if something as great as martyrdom does not expiate a debt, then neither
does Hajj!
Thus, one who has a debt, should not perform Hajj unless he knows he can pay it back in due
time, or the debt is a deferred debt and he is confident of paying it back on its due time.
However, it is better to free oneself from the debt as soon as possible if it is immediate, or he
should save his money to pay off a deferred debt if he is not confident about paying it back in
it’s due time.
And Allaah knows best.

QUESTION 2:
Why was the Ka’bah Called Baytullaah al-Haraam (The inviolable house of Allah)?
ANSWER:
The Ka’bah was called baytullaah (House of Allaah) because it is a place of the magnification of
Allaah . People come to it from all places in order to offer a faridah (an obligation, which
Allaah had ordained upon them). Also the people, wherever they may be, direct themselves
towards the Ka’bah in prayer, in order to fulfil the condition of salaah.
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So turn your face in the direction of Al-Masjid Al-Haraam (at Makkah). And
wheresoever you people are, turn your faces (in prayer) in that direction. Surah al-Baqarah
(2:144)
Allaah related the Ka’bah to Himself, as an honour and magnification for it.
That which is related to Allaah in the construct of statements by Allaah is divided into two
types:
1- It is an attribute of Him
2- It is a creature of His creation
As for when it is an attribute, it is related because it is established with Him and Allaah is
qualified by it. It is His attribute, like His hearing, sight, knowledge, ability, speech, and other
than that from His most mighty and magnificent attributes.
And as for it being a creature from His creation, then it is added in the construct as a way of
honouring and magnifying it. Thus Allaah related the Ka’bah to Himself when He said:
l r q pm
And sanctify My House for those who circumambulate it
Surah al-Hajj (22:26)

Similarly, Allaah added the mosques in construct to Himself in His saying:
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And who are more unjust than those who forbid that Allâh's Name be glorified and
mentioned much (i.e. prayers and invocations) in Allâh's mosques
Surah al-Baqarah
(2:114)
Allaah may also do the same regarding some of His creatures in order to make clear His
comprehensive mulk (possession).
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And has subjected to you all that is in the heavens and all that is in the earth; it is all as
a favour and kindness from Him
Surah al-Jaathiyah (45:13)
Therefore, Allaah relates the Ka’bah to Himself as a form of honour and magnification of the
Ka’bah. None should think that Allaah refers the Ka’bah to Himself because ‘it is a place
where He resides’. This is impossible, because Allaah encompasses everything and nothing
from His creatures encompass Him. Rather His ‘Kursi’ encompasses the heavens and the earth.
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His Kursî extends over the heavens and the earth
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And on the Day of Resurrection the whole of the earth will be grasped by His Hand and
the heavens will be rolled up in His Right Hand.
Surah az-Zumar (39:67)
Allaah is above His heavens, ascended the throne in the most majestic way that fits Him, and
it is not possible that He , dwells in any of His creation.

QUESTION 3:
Who was the one who built the Ka’bah, and who was the one who raised its foundations?
ANSWER:
Ibraheem built the Ka’bah and raised the foundations with the help of his son, Ismail .
l O N M L KJ I H G F E D C B Am
And (remember) when Ibrâhîm (Abraham) and (his son) Ismâ'îl (Ishmael) were raising
the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this
service) from us. Verily, You are the All-Hearer, the All-Knower."
Surah al-Baqarah
(2:127)
In some reports, it is related that the Ka’bah was built at the time of Aadam , but it
disappeared or was ruined. Then Ibraheem raised it, renewed its foundation and building.
QUESTION 4:
Why is the Ka’bah given this name?
ANSWER:
The Ka’bah is a square shape. All square structures with four pillars (a cube) are known as a
‘Ka’bah’. Allaah added it to Himself as an honour and magnification of the house.
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l u t s
And (remember) when We showed Ibrâhîm the site of the (Sacred) House (saying):
"Associate not anything (in worship) with Me, and sanctify My House for those who
circumambulate it, and those who stand up (for prayer), and those who bow (submit
themselves with humility and obedience to Allâh), and make prostration (in prayer);"
Surah al-Hajj (22:26)
And Allaah ordained upon His slaves to direct themselves towards the Ka’bah in prayer, and that
they perform pilgrimage to it once in their lifetime. And Allaah knows best.
QUESTION 5:
What is the authenticity of the following narration:
“During each day and night, 120 mercys descend upon this house – 60 for those who circumumbulate it, 40 for
those who pray and 20 for those who look at it.”
ANSWER:
This is not an authentic narration and looking at the Ka’bah is not worship. However, if a person
intends by looking at the Ka’bah to contemplate over its magnificent structure, which Allaah
ordained upon His slaves to make visits to it, and if such contemplation increases their faith,
then this is required from the person, but the mere looking of it, is not worship.
Thus, from this, the weakness of the following statement becomes clear:
“When a person is in prayer and can see the Ka’bah, he should look at it and not at the place of
prostration.”
If he looks at the Ka’bah, his heart will be distracted by seeing the people who are circumbulating
it. Rather, the sunnah of salah (prayer) is to look at the place of sujood (prostration), except during
the tashahud or between the two prostrations, where he should look at the finger when pointing
with it. And Allaah knows best.
QUESTION 6:
What is the ruling on the person who trades while performing Hajj and ‘Umrah?
ANSWER:
Allaah said:
l ji h g f ed cm

There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by
trading, etc.).
Thus, if a person’s intention is to perform Hajj, but he carries with him articles to sell during this
season, or buys something from there so that when he returns, he can sell it to the people in his
own country, then there is nothing wrong with this as long as his priority is for Hajj or ‘Umrah.
This is from the matters for which Allaah bestowed accommodation upon his slave regarding
them, and did not prevent his slaves to trade. And Allaah knows best.
QUESTION 7:
Did the Jinn believe in the message of Muhammad and the messengers before him, and is Hajj
ordained upon them? If so, where do they perform Hajj?
ANSWER:
The Jinn are legally responsible to obey Allaah; from them are believers and disbelievers.
l ¿ ¾ ½ ¼» º ¹ ¸ ¶ m

There are among us some that are righteous, and some the contrary; we are groups
each having a different way
Surat al-Jinn [72:11]
N M L K J I H G FED C B Am
l R Q P O
And of us some are Muslims {who have submitted to Allaah, after listening to this
Quraan}, and of us some are Al-Qasitun {disbelievers those who have deviated from the
Right Path}'. And whosoever has embraced Islam, then such have sought the Right
Path. And as for the Qasitun {disbelievers who deviated from the Right Path}, they shall
be firewood for Hell."
Surat al-Jinn [72:14-15]
Allaah dispatched a group of Jinns to the messenger and they heard the Quraan being recited.
They believed in it and they returned to their people as callers to Allaah. As Allaah related to us
in the Quraan:
P O N MLK J I H G F E D C B Am
` _ ^ ] \ [ Z Y X W V U T S R Q
p o n m l k j i h g f e d c b a
2 3 4 5 ~ } | { z y x w v u t s r q
l H I J K L GDE F
And {remember} when We sent towards you {O Muhammad } Nafran {three to ten
persons} of the jinns, {quietly} listening to the Quraan, when they stood in the presence
thereof, they said: "Listen in silence!" And when it was finished, they returned to their
people, as warners. They said: "O our people! Verily! We have heard a Book {this
Quraan} sent down after Muusaa, confirming what came before it, it guides to the truth
and to a Straight Path {i.e. Islaam}. O our people! Respond {with obedience} to Allaah's
Caller, and believe in him {i.e. believe in that which Muhammad sallallaahu 'alayhi wa
sallam has brought from Allaah and follow him}. He {Allaah} will forgive you of your
sins, and will save you from a painful torment. "And whosoever does not respond to
Allâh's Caller, he cannot escape on earth, and there will be no Auliyâ' (lords, helpers,
supporters, protectors) for him besides Allâh (from Allâh's punishment). Those are in
manifest error."
Surah al-Ahqaaf [46:29-32]
These verses indicates that the Jinn believed in the previous messengers and knew about their
books, because they said – Verily! We have heard a Book {this Quraan} sent down after
Muusaa, confirming what came before it, it guides to the truth and to a Straight Path
{i.e. Islaam}.
It is affirmed from the messenger that he honored a delegation of Jinn who came to them by
saying to them:
“Every bone on which the name of Allah is recited is your provision. The time it will fall in your hand it would be
covered with flesh, and the dung of (the camels) is fodder for your animals. The Messenger of Allah (may peace be
upon him) said: Don't perform istinja with these (things) for these are the food of your brothers (Jinn).” 109
Therefore, it is apparent that the Jinn are legally responsible, in those matters that Allaah has also
made humankind responsible, and especially in the foundations of the religion.
The five pillars have been made waajib upon them, and one of the pillars is Hajj. The Hajj of the
Jinn is like the Hajj of the humankind, in terms of time and place. However, it may differ with
humans in terms of the kinds of worship, which does not fit their conditions, and thus, it is
different from the responsibilities required from the humans.
109 Sahih Muslim, Book 4, Hadith Number 903

QUESTION 8:
Out of love to the prophet or one of the companions , is it permissible to make Hajj on
their behalf?
ANSWER:
1. Offering Acts of Worship to the Companions
There is no harm if one makes Hajj on behalf of the companions, just like how one can perform
Hajj for any Muslim. However, invoking Allaah for the deceased is better than performing
righteous deeds on their behalf. This even applies to one’s own parents, as long as it is not a
fardh, as the messenger said:
“When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which
people) benefit, or a pious son, who invokes Allaah for him (for the deceased).”110
The messenger of Allaah did not say: “a pious son who performs Hajj/ sadaqah/ fasts on his
behalf”, rather, he said “a pious son, who invokes Allaah for him”. And is there anyone who
gives advice for the dead and the living better than the messenger of Allaah ? No - he is the
best of creation in his advice.
2. Offering Acts of Worship to the Messenger of Allaah
As for offering acts that constitute means of nearness to Allaah to the prophet , this is
foolishness in terms of the intellect, and it is a bid’ah in the religion.
It is foolishness according to the intellect because every righteous deed that a person does, the
Messenger also gets the reward because the one who guides the people to this good gets same
reward. Thus, by offering the reward to the prophet , the person only deprives themselves,
because the Messenger , benefits from the action, whether you offer it to him or not.
This action is also a bid’ah because the Sahabah , those who accompanied the prophet ,
witnessed him and loved him more than us, did not do this. This bid’ah of offering acts of
worship on behalf of the prophet , did not occur till the 4th century after hijrah. Thus the
‘ulamaa rejected it and said there is no direction to it. If one is truthful regarding their love to the
messenger , then they should follow him and his sunnah.
Therefore, while a person is performing wudhu, they should do it as if the messenger , is making
wudhu in front of them. What is intended here is not that he is with you within your home, but
110
Sahih Muslim Book 13, Hadith Number 4005
because of your strong following of his sunnah, it is as if you see him in front of you, making
wudhu.
Wudhu should not be performed thinking one is just doing it in order to fulfil a condition of
salaah. Rather, one should observe the following:
1. Feel that they are in compliance to the command of Allaah, when He said:
K J I H G F E D C B A m
l QP O N M L
O you who believe! When you intend to offer As-Salât (the prayer), wash your
faces and your hands (forearms) up to the elbows, rub (by passing wet hands
over) your heads, and (wash) your feet up to the ankles.
Surah al-Maa’idah (5:6)
2. Feel that you are following the messenger , in the sense that one is making wudhu just
like his .
3. Anticipate the reward, because Allaah expiates by wudhu, every sin that occurred on these
limbs. Every last drop of water expiates the sins that occurred by it.
QUESTION 9:
What are the stopping stations in Hajj?
ANSWER:
There are six stopping stations in Hajj:
1. Safah,
2. Marwah,
3. ‘Arafah
4. Muzdalifah
5. Following the throwing of the pebbles at the first jamarah (jamarah al-oola)
6. After throwing pebbles at the second jamarah, from days of Tashreek
QUESTION 10:
Did the prophet complete the ‘Umrah of Hudaybiyyah?
ANSWER:
In reality the messenger did not complete Umrah al-Hudaybiyyah because the Quraysh stopped
him from reaching Masjid al-Haraam. However, he did complete the ‘Umrah in it’s essence.
This is because he left this deed due to inability and whoever initiates an action, but leaves it
due to inability, the reward of doing the action is recorded for him.
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He who emigrates (from his home) in the Cause of Allâh, will find on earth many
dwelling places and plenty to live by. And whosoever leaves his home as an emigrant to
Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], and death overtakes him, his
reward is then surely incumbent upon Allâh. And Allâh is Ever Oft-Forgiving, Most
Merciful.
Surah an-Nisaa (4:100)
QUESTION 11:
How many ‘Umrahs did the Messenger make, and what were they?
ANSWER:
The Messenger made four ‘Umrahs, and they were:
1. Umrah al-Hudaybiyyah
2. Umrah al-Qadaa – The treaty at Hudaybiyyah between the Quraysh and messenger
stated that the Messenger would be able to perform ‘Umrah the next year, and this was
called Umrah al-Qadaa
3. Umrah al-Ju’raanah – The Prophet performed this ‘Umrah after he returned from the
Hunayn conquest
4. The ‘Umrah in the farewell pilgrimage – This is because he was joining between the Hajj
and ‘Umrah in one ihraam.
The first three were all performed in the month of Dhul-Qa’daa and as for the final one, he
entered into ihram in the last part of Dhul-Qa’daa, and completed the ‘Umrah in Dhul-Hijjah.
QUESTION 12:
What is the difference between Tawaaf al-Qudoom, Tawaaf al-Ifaadah and Tawaf al-Widaa?
ANSWER:
Tawaaf al-Qudoom (The tawaaf of arrival) - This is a sunnah, except for the one performing
‘Umrah, where the tawaaf is a pillar.
Tawaaf al-Ifaadah/at-Ziyaarah (the tawaaf of the visit) - This is a pillar for Hajj whereby the
Hajj is not valid except with its completion.
Tawaaf al-Widaa’ (the farewell tawaaf) - This is waajib (an obligation). If this tawaaf is not
performed, the ritual is completed, but there is a ransom. The ransom is a sacrifice in Makkah,
which is distributed to the poor of the Haram area.
‫وﺻﻠﻰ اﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ وﻋﻠﻰ آﻟﻪ وأﺻﺤﺎﺑﻪ أﺟﻤﻌﻴﻦ‬

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Hajj and Umrah by Shaykh Saleh As Saleh

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1. Hajj and Tawheed 4

Chapter 1: Introduction ……………………………………………………………………… 5

2. Hajj: Points of Benefit 27

Chapter 1: Rulings …………………………………………………………………………… 28

Chapter 22: Conditions of Sa`ee……………………………………………………………… 99

3. Hajj: Questions and Answers 143

1. What is the meaning of al-Hajj al-Mabroor?…………………………………………………. 144

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Chapter 2: “Take From Me Your Rites of Hajj”

Chapter 3: Hajj and ‘Uboodiyyah to Allaah

(1) The sayings of the heart,

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Think about Ibraaheem’s invocation on his way homeward to Palestine:

“‫”إذا رﻣﻴﺖ اﳉﻤﺎر ﻛﺎن ﻟﻚ ﻧﻮرا ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬

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1. Visiting the grave of the Prophet before praying in the mosque.

Remember the Prophet’s sayings:

“...‫”وﻻ ﲡﻌﻠﻮا ﻗﱪي ﻋﻴﺪا‬

“‫”ﻟﻌﻦ اﷲ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى اﲣﺬوا ﻗﺒﻮر أﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‬

(d) A grave sin.

Chapter 5: Prior to Hajj and/or Umrah

The Muslim should:

Chapter 6: The Pillars of Hajj

Chapter 7: The Waajibaat (Obligatory Acts) of Hajj

1. Ihraam (putting on the clothing of ihraam).

Chapter 8: Mahthoorat Al-Ihraam (Prohibited Acts During Ihraam)

1. Clipping or shaving the hair.15

Chapter 9: Prohibited Acts within the Precincts of the Haram20

The following actions are forbidden in the haram sanctuary:22

1. Game hunting, chasing (or disturbing) or molesting.23

Chapter 10: Types of Hajj

ُ ‫ﻲ َﺣْﻴ‬‫ﻢ َِﳏﻠ‬ ‫”اﻟﻠﻬ‬

Chapter 11: The Rituals of Hajj

DAY 8: THE DAY OF TALBIYYAH

29 For men only, and unscented perfume in the case of women.

practice of the Prophet and it is a bid’ah.

DAY 9: GOING TO `ARAFAAT

DAY 10: THE DAY OF THE `EED

2. While in Minaa, the following should be performed:

(c) Clips or shaves (shaving is better) his head

DAY 11 & 12: STONING THE JAMARAAT

Chapter 12: Reminders

seven (7) persons.

Chapter 13: The Reward

The Prophet said:

Linguistic Definition of `Umrah: "The Visit"

The Ruling of Hajj

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And all Muslims have agreed on the obligation of it.

The Ruling of `Umrah

The Prophet  performed four `Umrahs in his lifetime:

Chapter 2: Conditions Obligating the Hajj

FIRST CONDITION: Islaam

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SECOND CONDITION: Freedom

And Allaah  said:

THIRD CONDITION: Adulthood

For the boys: For the girls:

• Completing 15 years • Completing 15 years

FOURTH CONDITION: Sanity

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The Prophet performed four `Umrahs in his lifetime:

And Allaah said:

Why did the Messenger not do Hajj in the 9th year?

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