V:HAJJ

I
 CHAPTER

The Obligation of Hajj

(Pilgrimage)

Hajj (Pilgrimage) is considered onc of the pillars and major acts of Islam;
Allah. Exalted be He, says:
"... And {duel to Allah from the prople i. a pilgrimog<! I(} the
House - for whoe..." i ... ble to find thereto" wuy. 8u/ ",h."..."
did'elieves (i.e. refuses) - then indetd, AI/..h i.frwfrom need of
the world.," (Qur'an: Alu 97)
That is to say, Allah has made an obligation On Muslims to perform Hajj
to Mecca, as indkated in the word "due" in the aforesaid verse. In the Same
verse, Almighty Allah refers 10 thme who abandon this act of worship as
disbelievers, saying:
"••. But whoever dis""Ucvl'S {i.e. rofu.e./· then ;ndeed, Allah is
f ree/ram need "fIliI world•." (Qur'1n: Alu '[mran: 97)
 v, llAJJ
All this confirms that Ha)) is an obligatory act of worship and whoever
does not believe in it is uniformly agreed to be a disbel iever.
Allah, Exalted be He. commanded Hi, Intimate, Prophet Ibrah lm
(Abraham), saying:
"..•And proclaim to th JUople the Hajj (pilgrimag«/ ...•
(Qurln: AI -liajj: 27)

Moreover, . AI; Ibn Ab" rillib (may Allah be pleased with him) narrated
that the Prophet (PBUH) said:
"Whoever has the p rovision and the riding animal (or means)
thM can cnrry him 10 the House oj Allah (i.e. the Ka 'bah) and he
does not perjorm Iiaj), rilell it does 110 maller ifhe dies as a few or
a Christian."'
(A marfu' (traceable) iJ.adill, reluted by At ·Ti rmidhi and other compilers
of Hadirh, and d""med ",Ilia (anthentic) al50 by At·"J"irmidhij
The Prophet (PBUH) also said:
"Isklm is based 011 five (pillars): (i) lestifying tirat there jj no deity
bllt AI/ah and that Mub.mmnad is the Messenger oj Allah: (ii)
perjormil1g the (compulsory congregational) prayers dutifully and
perjectly; (W) I'ayi'lg (iv) observingfasting dur;'Ig th e month
ojRm",l!!.dl1; (v) perjorming Ua)) (i,e. Pilgrimage)jor those who can
afford it."
The phrase "who ((In afford it" implies a condition On whom
Uajj is obligatory; that on e must have enough provisions and means of
transportation to travel to Mecca and return back to one', folk ..
The reason why Allah decreed Hajj is shown in the following ver"",
"That m"y wUn".. , i.e. aI/end} Mnefiu for Ihemut""s and
mention Ihe N"me of AI/"h 0" k"own [i.e. specific! da)" 0...,'
whal Ht has provided for Ihem of {sacrificial/ animals ...n
{Qur'1n: Al-Hajj : 28}

Allah continues:
nTh." Id tll.", end their untidin".. and fulfill th"'r vow. "nd
/'trform tawtlf' arou"d the Andenl House.n
(Qur'in: AI-Hajj: 29)
0uf"<T 1: The Oblig.,ion of (Pilgrim.g<l
'05
In words, the reople the beneficiaries from Ha)), not Allah,
A/fah ufreefrom need "f the w"rids, (Qur'an: Alu 'Imdn: 97) Allah
is by no m. ans in of the pilgrims, unlike the pilgrims who are in need of
Lord to glorify and worship. [t is th e people who need Allah. SO they come
to Yisit His House seeking His aid to th . ir
The obligation of J:iI1jj is as last pillar of Islam, aftN prayer,
Zakdh, and fasting. This is because prayer, the basic pillar of relig ion, is
five limes a day, so it has 10 be the first pillar of Islam. Zllkill1 has
10 come n.xt, as it is always combined with praye r in many Qur'anic verSes.
Similarly, fasting follows them , as it is regularly observed, but once a year. On
lhe oth .. hand, Ha)j waS prescribed in Islam in the ninth year A.H. (i.e. after
the Prophet's Hijrtlh (Imm igration to Medina) according to the majority of
scholars. We should also know that the Prophet (PBUH) performed Hajj only
once in his [ifetime and it is called the Farewell Ha)) which was in the tenth
year A.H .• ' but (PBUH) rerformed 'Umrah (Lesser Pilgrimage) four times'
in his li fetime.
The main purpose of [jajj and 'Umrah is to worship Allah in the places he
commanded us to worship Him therein. Allah's Messenger (PSUH) said:
·Pebble throwing IlHd performi'lg sa 'y (i.e. going between
Ilnd A{·Marwah) are made (i_r_decrred) for mrntioning Allah."'
Hajj (Pilgrimage) is I,lniform ly agreed upon by Mus[im scholars as an
obligatory aCl of worship, and ooe of the pillars of Islam. It is prescribed for
all Muslims; they are to perform Haj) once in their lifetime provided can
afford it. and it is a collective duty on a ll Muslims at a set time every year.
On oth er hand, any performance of l1ajj other thao the obligatory on e is
considered a voluntary act of worship.
Concerning' Umrnh, many scholars regard it as a religious dUly, for when
the Prophet (PSUH) Was asked if women had to in jihdd (fighting
in the Caus e of All ah), he (PBUH) replied:
'Yej, there is a jiMd prescribed for them in which there is no
fighting, namely Ha)j and
Accord;ngly, if 'Umrah is authenticated to be a religious duty for women,
then the more it is so for men , To illustrate, a man said to Prophet
(PBUH), "My father is an old man who Can neither perform [jlljj nor' Umrah
 V: /iAj)

nor n'e n travel" Upon that, tht Prophet (PBUH) said le him:
'Perform li.<>jj 'Ummh 011 of your
(Related by the Fi," Compile",of Hadith and (authentic)
by At · Tirmidhl)
According to the aoove, it is obligatory for a Muslim 10 p"rform Hajj and
. Urnrah once in a lifetime; th e Prophet (PBUH) said:
'Perform Jiajj only once, and whOt'ver performs it more than thOl,
it is a voluntary act for him."'
In Muslim (Muslims Authentic Book ofHadith), il is narrated on the

authority of Ab" HlIrayrah thal the Prophtt (PBUH) $.id:
·0 people! Allah has made JJpjj obligatory for you, so puform Hajj."
VpOH Ihat, a man asked, "(Is it to be performed) every year?" The
Prophet (PBUH) answered, "If I were to say 'Yes: it would become
obligatory (for you to perform it every year) and you would not be
able to do it:'
A Mmlim, male Or fe male, must p" rforrn tht obligatory Hajj as SOOn as
one is able 10, and whoever def.", il without a legal excuse is deemed sinful,
for t he Prophet (PBUH) said:
"Make lume to (perform the obligation of) Hajj,for the o"e of you
does nol know what mighl ajj!ict him:"
(Related by Imam Ahmad)
There are five co ndit ions that must be f uIflU ed as prcrcq uisites of performing
11ajj: 10 be a Musl im, to be sane, to have reached puberty, to be fre<! {nol a
slavd , and 10 be able tn perform it. Those who meet thest prerequisites art'
obliged to perform Hojj immtdiately,
Performing 11ajj and 'U,nroh for a little boy is accepted as a supererogatory
aCI ()f worship, as indicated in the l1adilh narrated by Ibn 'Abbils:
i\ woman lifted up a boy to (,how him 10) the Prophet and said,
'Would rhis (hild) b. credited willl performing Ha)F' He (PBUH)
replied, 'Yes, and you will hl1ve a reward: ""
(Related by Im1m Muslim)
Clupl<r 1, "Ill< Obliga<ion of fipjj (Pilgrim.gel

Scholars unifonnly agree that if a boy p-erforms iJajj reaching

puberty, it is sli1l obligatory for him to do it OnCe again when he is an adult and
has the ability to do it. That is to say, iJaj), which is p-erformed in childhood,
does not spare a p-erson the obligatory iJajj when reaching puberty, and so is
the case of ·Umrtlh.
AI; for a child under the age of discretion. his guardian can assume ibram (a
state of ritual consecration during iJajj or 'Umrah) and declare the intention
to iJajj on his behalf. Th e guardian should stop the child from doinS
whatevu acts which are forbidden during iJajj, and should p-erform jawa!
(circumambulating the Ka'bah) and ,(J'y (going between and AI -
Marwah) on behalf of the child while carrying him. The guardian is also to
accompany the child to Mount ' Arafah, Muzdalifah, and Min1, throwing the
p-ebbles on his behalf.
However, if th e child reaches the age of discretion, he can assum e
ibrllm and declare the intention to perform iJ")) after seeking the
permission of his guardian. The child is 10 perform whatever rites of
Hil)) he can do, and his guardian performs whateve r the child is unable
to do on his behalf, such as throwing the pebbles or the like. If the child
is unable to walk, his guardian can carry him performing jilwdj, sa 'y, etc.
Still, the child must perform whatever he can perform himself, whether
or not (he is) at the age of discretion, and it is impermissible to perform
any of the rites of Hai) on his behalf as long as the child is able to perform
it himself. Also, he should avoid whatever acts forbidden to be done by
adults during Hajj.
one capable of performingHajj is that who can afford it both physically
and financially, the one able to endure Ih e journey and have enough money
to go and return. One has also to be able 10 supply one's children and whomever
one financially supports, leaving them enough money until one returns. In
addition. one has to all debts and fulfill all one's financial duties
before heading for liajj, provided the journey to Hajj is for the pilgrim's
life and
So, if a person can afford Hajj financially but not physically, such as being
disabled by old age oran incurable chronic disease, one in this may assign
someone to perform Hajj on his behalf. Ibn . AbMs (may Allah be pleased
with him) narrated:
 V'iJJ4U

"A womall fTfJm (11,e lriw of) Khalh 'am SQid, "0 Messellger of
Allah! The obligalion of Hajj tlljoillM by Allah Iuu !>«ome due
011 my farher tllld he iJ old alld weak, and he call1lOf si! firm on Ihe
mOllnl (la Ira vel); may 1 Hajj 011 his Whalp.' The Prophd
(PBUH) ""plied, 'Y"-,)'Vu may.'· n
The who on h(ohalf of another must have
Hajj on hi s own first, according to the following hlldith by Tbn
'Abbb (may Allah with him):
"The PrDphtt (PBUH) heard a man saying talbiyah in Ihis way,
'Hut 1 nm nl Your 0 Allah, on behalf of Shubrum"h:
He (Ihe Prophet) asked, 'HaW!)'Vu performed Hnjj on )'Ou, OWn
behnlp.' The mnll said, 'No.' The Prophel (PBUH) said. 'Perform
Hnj} 011 your own bmnlf firsl, then ptrform il all ,"h"lf of
Shubrum"h: - "
(Related through a good chain oft .... nsminers and;s
(.utIle-IItic) by AI-Bayha'1i)
The one who performs Hajj on behalf of 3nothcr should be gi",n e nough
money to cover the costs of the journey back al'd forth . However, he should
by no means get (us in return for this and should neWr use it as a
muns of earning money. H. who Hajj on behalf of another should
be doing this with the int.n tion of helping I Muslim brother or sister and also
viliting Ihe House of Allah (the """bah) and the ncrt'd pr«incls. Thu .. one's
perf"onnance of Hnjj on behalf of another should be intended for the Sake of
Allah, root for any worldly purpose. On Ihe other h and, if Hajj is performed in
thl$ Wily in mum for money, thm it will be invalid.

Endnotes

I At· Tirmidht (R 11) 13/176).

2I"""f Cir<u",ombulohng lb. K.' bob.
) AI · Bukhhl 18/134) and Mu.Jim (:lOl5) 1(1460). SH .1.., MLUlim (29041) 14140-1 1.
4 AJ·ll ukhh1 (178) 1317571 ond Mu,.rim (:lOll) 14/459).
5 AbiI Dtwtld (l!WI) [U.J.071 _rHI At· Tirmidhl (902) [JIl+6j.
6 Ahrnld (2S198) 1611661. An· Nun (2617) 11I121) ond loo Mijoh (291U) 11I41}). Se<
.100 AJ· Bnkhlorl [314801.
Chap«r 1: lh< ObIi&, rion of lJ.ajj (l'il 5ri mag<)

7 AM D1w ild (1810) [21276 ]. At-Tirmidhi (930) [31269]. An-N ...1'1 (2620) [311 17]. and
Ibn (2906) 1)14151.
a Abil Diwiid (1721 ) [2lnn An -No;.!L (2619) [311 17 ] . nd lbn Mij . h (2836) [31406].
9 Mu.Urn (.3244) [,/10, ).
10 AbmaJ (2869) [11314-3151.
I1 Mu,lirn(13)6).
12 '\1 _BukhArl (1513) J . nd Mu,l im (3238) )SilO I ).
13 AM (1811 ) 121276] ond Ibn Mlj.h (2903) 1314141 .
 CHAPTER

Women's Hajj and Rulings on

Performing It on Someone's Behalf

l:ifljj is pl"C'scribed for every Muslim, male or female, yet there are some
additional conditions for f:J.ajj Ihal are obligatory for women. A wOman must
be accompanied by a maUr..." ' during/:iajj. I! is impermissible in religion for
a woman to travel for l:iajj or anythingdse without a mauram, for the
(PBUH) said:
i\. woman should not trove! except with a maJ-.lTllm, and ,.,,, man
may visit her except in the preswCl of a mabram:'
(Related by Imlm Ahmad with an authentic chain of transmitters)
I! is aloo narrated in the Two Sahihs that a man said to the Prophet (PBUH):
'0 Messenger of Allah! My wife is proceeding/or Hajj and I have
enlisted in the army for such·and-such a Thereupon, Ihe
Prophet (PBUH) said 1o him, "&1, and perfonn liajj with your wife.·l
 V HAjj

MOre<Jvcr, it is in the Stlhih Book, (Authentic Book< of Hadirh) and

other hooks of Haditl, that the Prophet (PB UH) said:
"It is impermissible far a woman to travel for ont day and night
except witl, a ",aamm:'
All the aforesaid hadiths state that it is prohibited for a woman to travel
without a mahram, whether she is traveling for Hajj or anything clSl:, so as to
avoid corruption or Sl:duction on her part or others when she is abroad alone,
im;\m Ahmad (may Allah have mercy on him) !aid:
"A mahram is a prerequi,ile, rhu" il is not obligatory for a woman
who has no mail ram /0 perform Haj), or to make Someom perform
it on her behalJ.
The man",m of a woman should bt her nu.,band (lr any person
unmarriageable to her forever, either by kinship such as a brother, a father, an
uncle, and a nephew, or by being unmarriageab le to her for a legal reamn such
as a foster brolher, or by affinity, such as a stepfather or a stepson. To illustrate,
il is narroted in Sahih Muslim (Muslims A"th.n/ic Hook of Hadith) that the
Prophet (PBUH) Sil id:
"It is not lawful fo r a wmMan believing in Allah /a undertake
a journey extending OVer three days or more unless she is in tile
company of her!ather. her SO". her husband, brotlier, or any
oIlier mahram:
A woman must cover the expen>es of her m"hro", during the journey of
Hu)). Therefore, a woman is not obliged (0 perform Hajj until she has enough
money to COver her own and her m"lI rom', expenses to and fro.
If a woman find, a mtlilrom yet she delays perfnrmingHtljj, out of nrgHgence,
until she loses him while she still possesse, the finaocial capability. she has to
wait until ,he finds mahmm . However. if she has lost hope in finding
another mallram. she is to find so meone to perform Ii.ajj on her behalf.
If someone is obliged to perform Hajj but he died before doing it. an
amount of money, enough to COver the Ha)j expenSl:'. should bt taken out
of the capital of his inheritance and given to someone to perform it on his
bthalf. Al·Bukhari rdated on the authority of Ibn 'AbbA, (may Allah be
pleased with him) that:
"A WOm"n said to tile Prophet, '0 Messenger of Allah! My mother
had vowed /0 perform Hay b"t sIIe died before performing il. May
 I perform liajj on her behaift' He replied, 'Yes, perform liajj on her
behalf Had there been a debt on your mother. would you haw paid
,0
it or not? (If ye,) pay Allahs debt as He has more right to fu!fill
His debt (j.e. the obligation of Hojj): "
aforesaid badill' proves that anyone who dies befo,", the
obligation of Hajj, then his SOn or guard ian should do it on hi. behalf or they
should find someone to do il on his behalf. provided that the expenses oflhe
l:J.ajj journey is taken from his inheritance. Moreover, the guardian should also
pay the debts of the dead person; schola rs uniformly that the debt of a
man should be taken OUl of his mon ey. and sO should be any other f,nancial
(such as tbe expen"'s of performing Hajj for him and the like).

According to another hadith, the I'rophet (PBUH) enjoined a woman

whose si ster vowed 10 Ha)) and died before fu lfilling it, to perform
,
Hojj on her behalf . Similarly, il was related in the Sunan of Ad -Daraqulni that
he (PBUH) enjoined a man father died before performing the obligation
of liajj. to p erform il on behalf of his father ' , That i. 10 say, th.re is not much
legal between the obligation of a legislative origin and that which
vows tlpon himself; bolh have to be fulfilled, whelher il is enjoin ed by Ih e
de<:ea..,d in his/her will to perform it on his/her behalf or nOI.
When Ha)) on behalf of anolher, the latter b«omes
no longer obliged 10 perform it. h is as if he has performed it In
this case, the one performing Hajj for another is called a Udeputy pilgrim,»
Upon p"rforming on behalf of anot her, a deputy pilgrim have
the intention of performing Hajj on that p"rso n's behalf. and he is to chant
talbiyah also on his beha lf; it is sum,ie"t 10 make Ihe intenlion 10 perform
the rites of Hajj on behalf wit hout mentioning his name. However,
if the deputy pilgrim forgets Ihe name of the person on behalf of whom he is
performing lioj), he can declare inlenlion and recite talbiyhah on behalf
who ha. given him money to p" rform Ha» on his behalf, wilhoul
mentioning his name.
h is recommended for a Muslim 10 perform Hajj on behalf of his parents
whether Ibey are dead or alive but lacking the abilily 10 do it; a Muslim is
to .,.,rform il on his mother's behalf flrSI, as Ihe molher is worthier of one',
dutifulness.
". V: li;l}J

Endnotes

1 Manram, A wom,n" husband or .ny u"m.rriage.bl. kin "fh,,..

2 Al-Bukh1ri (1862) .nd (1086, 1087), .nd Mwlim ( 1)41) and (1338).
3 Al_Bukh1r1 (3006) [61 172 ] .nd Mwlim (3259) [S/llll.
4 Al· BukhM (1088) [2/7J(l[.nd Mu. lim (3255) [51111 ],
5 Mu>!im (3257) 151112).
6 Al·BukhM (1852) ]4/84)
7 (6699) [Ilm 1].
8 Ad. D1''''lu!nl (25S6) 1112291_
 CHAPTER

Virtues of Hajj and Its

Preparations

Hajj has a magnificent vinue and a great reward. At-Tirmidhl narrated a

marf(j ' {tmceable} aad/rh, which he deemed lab.ia (authentic), on the au thority
of' Abdun.,h [bp Mas'iJd stating that the Proph..t (PBUH) said:
·Perfon" Hajj and 'Umrah (UsseT Pilgrimage) making them follow
each olller,for they remove poverty and sins as a blacksmiths bellows
remo",", impurities from iron, gcld, ""d And an accepted
p"jornlance c/Hajj gets no reWl>rd I",s than Paradise."'
it waS narrated in Sab.ib.AI-BukMri (AI-BukMrfs Authentic Book

of I:ituiirh) that' A:ishah (the Prophet's wif e) asked the Prophet (PBUH) saying:
"We see that jiMd' ;s the best of (good) deeds, ,(} should "'" no/ (as
women) participate in jihlld?" He (PBUH) replied, "The best and the
most lUpe,ior jihdd fo r women is the auepted perjDrmaMce (}jHajr'
416 Y'iiAJJ
It is important to point out that an accepted performance ofIiojj is that which
is perfe<tly perfonned and not tarnished with ill deeds_ It is also maintained
that an accepted Iiojj is that which is worthy of king accepted by Allah.
on e intends to perform tlajj, one should repent of all one. ,ins,

and free oneself from k ing unjust to others. by returning rights to those to
whom they are due. One should abo return all tru,ts, loans and debts in one's
p<lssession to their owners setting out for tlojj. Moreover, nne should
ask the forgiveness of those whom one has wronged, and should also write
one's will departure. In ca,"" (lnc could not settle such obligations kfore
traveling for one should authori'e someone to do them on On es khalf.
Oo e. as well, should ,""cure on es ch ildren and those one supports with enough
money until one's return. Furthermore. one must make 'ure that the money
on e u,""s for the expemes of Iiajj is lawfully obtained, and should also lake
enollgh provisions and money for the trip. so that one might not need the
assistance of anyone there. provided that one's provisions k lawfully obtained;
Allah, Exalted be He. says:
you who believed, 3pend from the good I";"g$ wit kit y<JU
have tarned .••» (Q ur'an: Al-Baqarah: 267)
In addition to the ahove, a pilgrim should try to find a pious companion to
morally support him during the journey and while performing the rite, of
a righteous mate to guide him when h. i, wrong and to remind him when he
fOlgets. On the other hand, a pilgrim should .. new his intention, determining
that hi s performance of tlajj is only for theSakeof Allah. A pi lg rim should also
treat people with kindness and good mann ers, avoid quarreling or annoying
others, and safeguard his tongue against insult, backbiting, and w hatevcr does
nOt please Allah and His Messenger.

Endnotes

1 At·TIrmidh! (1:109) 13/175 ], An·N.dl (26JO) jJIlU). and tbn Mlj.h ( 2887) 131407)
.nd (2888) 131407).
2 JihJd: Fighting in tll< Cau>< of AII.h
) At·Bukhl.rt (1861) 14N31_
 CHAPTER

Miqats' of Hajj

a"" times for lilljj. and certain siles for en tering slate
ofihnlm.

The Fixed Times or Hajj

The tima specified for liajj arc mentioned by Allah, Exalted be He, when
He s.ap:
is {during} months, JO 'flU made Hajj
ob/lgM",." "po" him"" [by tnUrlng the stalt of Ibr4m}.
lite", i. r ID k for him) n" 1U".,j relatio,,' and " " disobMitn u
,,,uI "" "Upllling ""ring HQjj..... (QUI'!n: AI-Baqarah: L9 7)
These months ShawmJ, DhIll·Qa· dab. and the first ten days of DM1-
l:Iijjah. Themort, anyon e woo enleTS the stale of ibnlm in tiles<! months with
th e intentioll to perform Hajj must a'fflid words and <ktds which
contradict the purity of that act of worship, and should also be preoccupied
with good deffis and abide by piety.
·"
The Sites for Enteri ng the State of lhrlim
They all' th e specific places which a pilgrim must not and head
for Mecca without entering the state of ibnlm (a slate of ritual consecration
during Ha» Or • Umrtlh) , declaring hi. intention to perform tilljj. Thes<: places
were pointed out by the Prophtt (PBUH) as menlioroed in the narration of
. AbdulUh Ibn "Abbls who Roid:

"Allah:< (PBVH) spWfifil Dhlll'liu/Ilrfph (as a site Jar-

ihrdm) for Iht proplt of Medina, AJ-JubfaJr fo r lire of Mh-
Shdm.' Qanwl·Mal1lJzil Jor Ihe peuplt of Ntljd, And Ya/am/am for
the petlple of Ytmt tt. Ulying, 'Th q art' (sitts for ibr<lmJ for those
people and jor any Olhtr prople wming tl/rough th em (i.e. those
silts) with lire i"ten /I"on ofperformillg HaJj and ' Umrah (Lesst r
Pilgri/llQgt). Ami is living withi" thest boundarits ron
assume ibr<lm from the he fro m , 0/
M uCll iar6m from M«Ul: ,.,

Im1m Muslim rriafed on the authority o f Ilbir that Prophet

(PBUH) said,
•... The mllhllU' of the prople a/Iraq is DMI.. - ·Irq.··
The behind se tting .Iuch "'iqdts for 1:Jajj Is as fo llows: House of
Allah (fhe Ka'bah), bei ng so and honored by Allah. i, fortified by
Allah through Mecn and protected by the Sanctuary o f Mecca which, in !Urn,
is glorified by mlq6ts beyor>d which ca n not pus withoUl being in
the slate of ib:nfm as a sign of honor and glorification to the House of Allah.
fa rthest of thew siles for enlering lardm is Dhul·tlulayfah. which
is specified for Ihe people 0( Medina; the distance between this place and
Mecca is about a ten ·day journey (on cam els o r the like). As {or the pe<:>pl e
of Ash·Sham. Egypt and MQI"OC(O, site for Ib.mm is Al · Juhfah. which is
nU, this pl .. ce i, about Jo urney far from and
some say il is even further. Yalamlam. which ;, two-night journey far from
Mecn, is the sile for lardm for coming from Yemen. The site for ib •.!m
(a -"ate of ritual cOll5«ratioo during Hajj or 'Ummlr) I"or the ptopk o f Najd
is Qamul-Maohil - now known as As-Sayl _ which is two- n ight journey far
from Mecca. As the p«Jple of Iraq and of the East, the site for
i/vlfm is Irq, wh ich is two- night journey far from MKCI. These are Ih e
sites for en,,-ring Ib"'m for the ptople of the aforesaid places and th<Jl;e paliSing
thrnugh them with intention of perfonning 1:Jnjj or . Urnrah. Regarding
 who dwell in places that are nnnr to Mecca than aforementioned
plic", lar.l", for Hujj or ' U",mh from thei r places. A$ memiontd
above. the residem. of Mecca. however. enter litr.l", for l:iajj from their own
nsidnlce. i.e. from place, at M...:ca itself; they do not to get ou t of Me<:co
to lar.lrn from there. However. when it comes to ·Ummh. they h.'1: to
get out of M«GI to the nearest precincts wherefrom they can a!.Sume ibr"",.
As for those who do not pass by ony of the ofore$llid sites o f illmm o n th.ir
way to pnfonn H"jj. have to jbr.lm once they know they are at
the neartSt opposite 10 any o f llIese sitl'S. rtlalM that' Umar
Ibnul·Kha111b (may Allah be pleased with him) said to the people ofl .... q;
"Mak. your for Ill."", a place siluuled oppOSilt IQit (I.t. opposile
10 Qa rMul·MuMo:\zil. II,e plllct of Ibr"'" for lil t people of Najd) on
)'Our U5ual way,"
Similarly. those who travel by plane should assume iar"m oroce they know
that they are (n .... lld to a ny o f the sites for ibmm du ring the flight Ho,"""r.
tller should be prepared before getting o n bN.rd the plane by ritual bathing
l nd dnning. Afterwards. whenever the plane reaches a place that is panUeI to
any of the aforesaid .ites fo r iardm. they .hould declare the in tention of iar4rn
and chant lalblY"h in the plane. It i. impermissible for one to delay iaMm until
the plan e lands in the airport of Jeddah as some pilgr ims mistakenly do. as
both Jeddah and Bohrah are not Sites for Ib.nlm except for Iheir own people or
anyone who intends to perform l:i"jj or 'U",mh while being there. Otherwise.
it is to assume Illmm from Jcddah. IS it will be regarded as
n.cgIigcroce of one of the rites of Hajj. namely ianlm from one of
its decreed sites. a nd one in this will be obligtd to slaughter a gerifleial
animal in upiation.
Here i! a common mistake made by many people IInd it has to be poinlM
o ut; some people mistakenly believe that they have to take a ritual bath before
ISIluming lurdm. arguing thnt thi s i. not possible while being in a plane and
$0 on. Therefore. it is important to point out that IIlMm means declaring the
inlention to the riles o f Hajj or ·Ummh. avoid ing the lets prohibited
to bedone while being in a Slate of ihrdm as much as possible. As for washing.
wearing pnfumes. and the like. they are acts of the s"nllah which a Muslim an
do befo.., gdting on bN.rd the plane. and IlIrdm without observing
them i! permissible. So. a plane pusenger an make intention to assume
iard rn and recite lalbiY"h while being in his/her scat once the plane is over any
o f the known site. (or lard," o r jult bero.., it. Thi. i, kn own by asking the pilot.
 v, JJltJJ
or
of Iht or trying to find it out independently through

and estimallon, Thus, would have done utmo$t in this
r<:gard. However, if onc does not cart, it will be cons ider<:d an inexcusable
negligence and indiffer<:nce regarding one of Iht prerequisiles of Hajj and
'U"'rah, namdy ib:rol ... , which may im'alidate them.
As for !host who Pi" by tlleir site of ib:rdm wi thoul it, they have
to murn 10 that sile and assume ;/lnl..., for it is a manageable obligation Ihat
should nnTI" be So. if onc does not go back and assume i/inlm from
IM right sire -as some mistakenly do from Jeddth and the likt . ont in this case
will "" obligM to slaught er a sacrificial animal in expiation, i.e. to slaughter a
sheep or 10 gel one-seventh of a camel Or on e·seventh of a row and divide il
the residents of the Sanct uary of Mecca, provided one (Ihe pilgrim who
sacrifices) should eat nothing from i1.
In a nutshell, Muslims should take an interest in their religious matters w
as 10 perform all ac ls of WOfship properly and perfectly as legally enjoined
Among Ih ..... religlous mitten is IM ibnlm for H..jj and 'Umrah; it has 10 be
assumed from Ihe sit es for ib:r.lm specified by tile P rophel (PBUH). Therefon,
a Muslim should be aware orlh ..... siles and never pa ss them wilhoul ""ing in
a slate of ib.r.lm.

Endnotes

1 M/q4Is of lJajj: lh< fiud rimn '" Hajj and thr oil" for ent";nl thr .u>le of ih",,,,.
2 oUh·SMm; The Levanl; t'"
..po.. covm"ll Syria. Ldooonon, Iordan. and hlnti"..
) Al-Bukhltl ( 1524) [lJ4I41 and MllSIim (2796) I4/l24 [.
MuIwIl: The fOr_«11'1'
ttlt ,Iote of i/Inlm.
5 MllSIim (2802)(4/)261.
6 AI-lluWr1 (1511) Il/4!101.
 CHAPTER

How to Assume Ihram

Ibrdm of ritual cQnse<:r... ion during l;bJjj or . Umrnh) is th e first of

IM riles of lJiJjj, and it muns the intention to lilar! Ihe riles. 11 i. IlInlm
(which is derivro from Ihe Arabic word "nllrd,",' Lt. forbidden or prohibilnl)
bKause a pilgrim by assuming ihrot/n prohibits himself from all IlK acts that
have permissible before bei ng in this Stale, such as snual int"Teom...
perfume, dipping o ne'l fingernails. having o nc's hair cut, or wearing
certain kinds of clothes. To illu strate. Shaykhul· bl l m Ibn Taymiyah (may
Alllh haY", mercy on him) $.lid,
0", ItUI" is not in " flatr of iludm olKe he illtrndk with hi.
hfQrI, 10 prrform Htljj. for Im ;n/en/ wlt is almuJy i" his Mart since he
has JrjI his h",,,dawn (hr<lding for Mf<'C"j. So. rhut mwt be specific
wwds C1I'duds tlmmgh whic/r M b«c»Ms in Il sra/t of Ibnlm,"'
Before assuming iardm, it is desirable to gel prepared for such a state by
some duds prior to this great act of worship:
 v, lJ;1}}

First: It is desirable to have a bath - washing the whole body - before ihnlm>
for Prophet (PBUH) used to do SO before assuming ihram'. This is
also bathing is a bener and more compreMnsiw way of cleaning
and ridding oneself of undesired smd l. MOl"eOV<'r, h,wing a bath
upon assuming illrnm is also required for a ,mman in a Slale of postnatal
bleedingor menstruation> for the Prophet (PIlUH) commanded Asmi!" Bint
. Umays. who WilS in a Slate of confinement> to take a bath before assuming
ilzra",> as related by Imlrn Muslim ' . He (PIIUH) also commanded . kishah
(his wife) 10 do the same though she WilS in her menstrual (l(riod '. The
purpose of this is to dean the body. rem""" un<ksired smells and remove
the impurity of menstruation or confinement
Second: Before assuming ibra"" it is desirable to clean oneself perfl'dly
wdJ, removing th e hair which is legally enjoined !O be remm·ed. such as
trimming the moustache. shal'ing the hair of the armpits. and shaving
the pubic hair. should do this before assuming ill,drt, becauSl: it
will not be allowed when being in a state of ibrd",. Yd, removing such
kinds of hair is not one of the prerequisites for ihrJm. In other words.
if one not need to trim or shave any oflhem , one is nOI obliged
to do SO; it is permissible to do so if
Third: It is desirable for a pilgrim to perfume oneself using whatever
is available, such as musk. incense, rose-water, or the like, for
. A'ishah (may Allah be pleased with her) reported:
"[ used /0 sunt Allah's Mcssrnger (PBUH) whenever he wanted /0
Qssume ibrdm Qnd (also) on finishing before circumambulating
the House of Allah (i.e. before
Shaykhul-IsIAm Ibn Taymiyah (may Allah have mercy On him) said:

"If a pilgrim wants 10 wear some perfume before (l.5suming ibrdm il

will befine. YeI. doing so is '10/ obligatory,jor the Prophet (PBUH) did
50 but he did "0/ e"jol" the people to do the same" -
Fourth: It is desirable for male pilgrims before to takeoff a ll tailored
or Sl:wn clothes and wear something "nstitched; the Proph et (PBUH)
used to take off his tailored or sewo clothes and wear something
unstitched - after taking a bath - to assume ilzram '. So, a pilgrim should
wear a unstitched loincloth wrapped round th e lower part
of th e body, wrapping another sheet of white, clean, unstitched doth
round the up?"r parI. Ye!, it is permissible to replace Ihe white color
 with any other color provided it is traditionally men. The idta
behind this is to withdraw on..df from luxury and to have the feeling
of asubmissive servant of Allah through wearing such humbledothing.
Morem",r, such clothing always reminds one oft>eing in a state of ib.nlm.
and thus one keeps alert and avoids committi ng the acts prohibited
during ib.rnm. The clothing of iarnm reminds one of death, the shroud
of dead people, and the Day of Resurrection, and so On and so forth. In
addition. taking off sewn clothes before intending to assume ihrdm is
an act of the SUllllah, but it is obligatory ait« assuming ibnlm. So, if a
pilgrim intends assuming ib.mm while ,till wearing his ordinary sewn
dothes. his ihrdm is considered valid, bUI he is then obliged to take such
doth .. off and put on the dothes of ihnlm.
By fulfilling the aforesaid prerequisites, a pilgrim is thus prep.red to be in
a state of ihrJm, but such acts Ihemsdvrs a", not called i/lrdm as many people
mistakenly believe; ib.mm meanS the intention of starting performing Ihe rites
of Hajj or ·Umrah. Accordingly. a pilgrim is not conside",d in a slate of j/lrdm
once he takes off his sewn clothes and wears the afo",menlioned clothing of
ihrdm without having the intention of starting performing the rites of l;1ajj or
. Ummh. This is th e Prophet (PBUH) said:
"Indeed, (the correClrless and rewards of) deeds depend upon
intentions .. .
b

As for praying befo", assuming ib.rnm, the more valid opinion is that there
is not a kind of prayer to be offered before ihrdm. However, if the time
of ihrdm coincides with an obligatory prayN, th en a pilgrim is to perform
the obligatory prayer first then assume i/Jrdm. To illustrate, it was narrated
that the Prophet (PBUH) assumed i/Jr<lm immediately follow ing performing
(an obligatory) prayer '. Moreover. Anas reponed that the Prophet (PHUH)
performed the Zuhr (Noon) Prayer then rode his mount beast,' and when
he came to the hill of AI-Bard.' he raised his voice with talbyiah. The great
Muslim ",holar Ibnul-Qayyim (may Allah have mercy on him), said:
"It was ....r reported that th e Prophet (PBUH) specified performing
two mk 'ahs (uniIJ ojpmyer) forassumjng ihmm; ....hat wasreported
is that he performed th e obligmory Zuhr (Noon) Pmyer before it:"
11 is important here to draw the attention of pilgrims to a very important
matter; many pilgrims mistakenly believe Ihat they have to assum e ibrllm from
the mosque in Ihe site for ibrnm for them . As a result, many pilgrims, mal.. and
females, hurry to such mosques, overcrowding them, to start assuming jhrdm
 V'lJ.AJJ

from there. They may also change their clothes the..., and wear the clothing of
ib.rJm, while in fact nl! such issues are, by all means, baseless. Rather, Muslims
are just re<juired to assume il1rdm from pmper sile for ihrJm for them, not
specifica lly from mosques the...,in . They can assume ib.rarn anywhere in
.uch sites., and there is no specific place in a certain site from which a pilgrim;s
obliged to assume ib.mm . That is 10 "'y, pilgrims can assume 'hrd", wherever is
appropriate for them in their site for ib.ram. and this makes it easier for them and
their fellows. This also spares pilgrims being exposed before one another or bei ng
jammed in certain places. We would like to point out that those mosques in the
sites for 'hrdm were not during the lilrtime of the Prophet (PBUH), and
that they were not built f", the purpose of assuming ib.rJm . However, they were
built for the inhabitants of and around such places to perform pTa)":'r therein .
This is very important 10 bear in mind, and may Allah grant uS all SuCcess.
A pilgrim is free to choose either the three kinds of ib.mm, namely "
ifrdd, and qiran:
Tamattu ' : It means that a pilgrim assumes ib.!'Jm for performing 'Ummh
during the months of Hajj, and then, after performing 'Ummh, a pilgrim
assumes i!Jram for perfonni ng Hajj in the season.
/frlid: It means that a pilgrim ihram for perform ing Ha)) only,
ke.ping in the state of ib.rJ", until he finishes perfo rming th. rite. of lJ.ajj.
Qirlin: It meanS that a pilgrim aSSumes ihrdm for performingboth 'Umrall
andHajj together, orto aSSume 'b.f/lm for ' Umrah then, before starting the lawllf
(circumambulating the Ka'bah) for 'Umralt, a pilgrim intends performing
both 'Umrah and Hajj . ither from Ihe miqM or hefore the lawllfof 'Ummh.ln
Ihis case, a pilgrim is to perfonn both jawdf and sa 'y (going between A,s;·,Safl
and AI-Marwah) for both.
It is important to point out that a pilgrim who intends tamatlu' or
is obliged to slaughter a sacrindal animal if he is not a residenl of Mecca.
should also know that the best ohhe aforesaid thre<: ways of ib.rrlm is tamatlu'
for various legal proofs.
Once a pilgrim assumes ib.rdm in any ofth. aforesaid thru ways, he is to
chant talbiyah, saying:
"Here I am at Your serv;u, 0 Allah, here I am at Your rervice. Here I mn
at Your service, You have no partller, Ilere I am at Your service. Veril)\
all praise, blessiNgs, and dominion are Yourl. Y(lU hm'e no partner."
A pilgrim should raise his \'oice wilh talbi)"'h, saying il
Endnotes

1 See; Majm" .ul-Paldw.l 12t>1n. 10111.

2 AI-Tirmidh! (830) 131192].
3 Muolim (2900) 1413711 ond (2941) 1414041
4 Mu,lim (2929) 141 3921.
5 AI · Buxhlrt (1539) 1)149'1 J and Mrnlim (2818) [413371
6 See: MajrnO ' ul-fuldwd [2(1107) .
7 At· TirmidhJ (830) 131 1931 .
8 At· Tirmidhi (819) [31181] ond An -Nw ' (2753) 1311761.
9 D.lw(td (1774) 12/25>11 and An ·Nod'l (2661 ) 13/1361_
10 See: ZM"I-Ma'dd.
 CHAPTER

Acts Prohibited during Ihram

There are specific forbidden .cls that a pilgrim "hould avoid while being in
a ,late of iurJm (a state of rit ual conse.:ral ion during Hajj or 'Umrah) , These
prohibited acts are nine:

First: It is prohibited dunng inarm 10 cut, ,have, pluck out, or remove any kind
of ha if from one", body without a legal excuse, for Allah, Exalled be He. sa)" :
"••. And <lu ,,,,I
./"we your heads until the sacrificial anim<ll has
rellched i/$ pIaN! of .Iaughl"... (Qur'an: AHlaqarah : 196)
As shown in the verse, Allah prohibit, pilgrims to shave their heads while
being in a stale of ibrJrn, and this in lurn applies to all kind,ofhair in the bod)',
This is because removing any kind of hair from the body implies luxury and
elegance, which contradict the spirit of the state of ihram, in which a pilgrim
is ,upposed to be unkempt dusty. 1t is pnrnissibk howe,'er, to remove
any unusual hair that is abnormally around the eye or on the eyelid without
". v, tuojj

any This is because it is nor" normal place for hair to grow, and by
removing il spares onesdfharm or pain.
Second: A mu/uim ' is prohibited to dip one, fingernails Or toenails without
any legal excUse. Yd, if a nail is broken and one has 10 clip it or to remove it
with part of its skin. it is permissible for one !O do so without any expiation for
that. Th is is because it is removed as a consequence ofbt ing brohn; as for the
skin, it is related to the nail and thus the same ruling is applicable. In addit ion,
it is permissible to remove the hair of the head if it CauSeS any harm such as lice
or headache. for Allah. halted be He, say,:
...
A"dwhoever ..mong you is ill Or has ,,,, ai/m ent /,,,ad
{making .having neaun.y mllst "!fer] a rallsam offluting {11,re"
day.JorcharjtyorsQCrifict ... (Qur'an: Al -Raqarah: 196)
Also, Ka'b Jbn ' Ujrah reported:
"There was 111, <1i/ment in my I'ead and I ""'5 carried to the Prophet
(PBUH) while lice were Kaltering "''er my face. Upon thlll. the
Prophet (PHUH) wid to me, .[ ilaYe never imagined Ihal your
ailment hru reached such an extent as 1 see! Can you afford a sheep?'
I replied, 'No: Thereupo", the followi"g .'erse wllS reYeaied: •... And
n'
whoever among you is ill or ha. an ai/m .. "f the head [making
shaving lltuS$<1ry must o/forl a ra".om offasllng (three daysJ ,,,
charily or . amfice•.. ' (Qur"an: AI -BJqarah: 1%) Then the Prophet
(PBUH) said to me, 'Fa,t for three days. or feed six needy people,
or sU.ughter a sheep (in expiation for slmvi"g the Ioair of the head
despite ianlm).' ,, !
The permissibility hne is because the ai lment is caused by lice, not by
the ha ir itsdf.
Moreover, it is permissible for the mu/irim to wad> his hair with ,idr
(the extract of the lote tree leave,) and the like, for it is nJrrated in the Two
Sab.iils ' that the Prophet (PBUH) once washed his head while be ing in a
state of iilram, moving his hands forward and backward through his head'.
Taqiyyud-Dln lhn Taymiyah (may Allah have mercy on
him) said:
"Scholal"$ una" jmousiy agm: II,at il i. pem,jJj ib/e for a ",uilrjm to
lake a bath 10 purify fro", jaMabah (a major impurity: in case
of ha"i"g a wel dream during i/lram) or for a"y other reason."
Ch_pt.,6, Nu I'roh ibitro dming f/znl", 429

T hird: A male mubrim is prohibited to cover his head, as the Prophet (PBUH)
prohibMd wearing a turban, hood, or anything of kind while being in a
of ihnlm. In this regard, the great Muslim scholar Ibnul -Qayyim (may
Allah have on him) said:
"Then is COnSeJ15U5 that everything that touches the with the
purpose of coveriMg it, sllch as turban, a cap, a hat. or anything
else. is prohibited (durhlg ibram)."
This is appli'able to all $ort, of head covers, be it somethi ng usual such a$ a
turban or u nusual such as a paper, mu d, or a headband . A mub"im can
seek shelter of a tent, a tree. or a house, for it was narrat. d that a tent waS
pitched for the Prophet (PBVH) to take shelter therein while being in a state
of O n the other hand, it is permissible for a mubrim 10 use an umbrella
for shading. only when necessary. Likewise, it i$ permissible for a mullrim to
ride a car with a roof or carry his baggage hi$ head. provided not for the
purpose of co,,",ring the head.
Fourth: It is also for a male muhrim 10 wear sewn dothes to cover
all or parts of the body. such as a sh irt, a turban, or a pair oftrousers. Similarl)'.
it i, for a male mubrim to wear anything made exactly to fit a
part of the body, such as shoes, or socks. It is narrated in the
Two that when the Prophet (PBV H) was what a mub,;m should
wcar, he (PBUH)
"A m uIJrim should 'lOt wear a shirt, or a tllrban, or a hooded doa k,
or a pair of trousers, or U dllth touched with 'wars' (a yellow good-
smelled plant usedfor dyeing) or with saffron. nor (should he wear)
khuffs (leather socks or shoes)."
Shaykhul -lsUm Ibn Taymiyah (may Allah have mercy On him) said:
"The Prophet (PBUH) prohibited mubrims to wear shirts, hooded
cloaks. trousers. kJiuffs, ' or tu,bam. He (PIlUH) also forbade thun
to cover t/,e head of a male mubrim in cas< he died, ordered the
man who assumed ihrclm while weariMg a jubbah ro take it off. So,
wearing anylhing similar 10 a jubbah (on the pretext that it is not a
jubbah) ;s regarded a.s a dishonest irlterpretation of what the Prophet
(PBUH) forbade, A mu/trim is also prohibited to wear somethirlg
similar 10 a sh irt, be il with or without sleeyes. or neW or torn, The
same prohibition applies 10 wearing a jubbah or a dook in who se
sfeev€s one passes OMts hands...•
HO v, IJ.AJJ
Ibn Taymiyah

• This is the juristic of not wearillg 'sewn' dothlng while

being in state of Il.!rdm; Sew" dothing is any garment made to fit a
cerllli" parr of the body_ Therejore, a "'''brim is lIot to allY thing
similar to trousers, such III .il(Jr/s and the like."'
However, if a mullri", doe. not find a ,uitable pair of slippers, he may wear
kuffs (leather socks or shoe,), Jnd jfh. does not find a suitable loindoth, he
may we.r a pair of trousers until he fmds a suitable one. Once the muhr;m
finds a proper loincloth, he must take off the trousers and wear it, as
Prophet (PBUH) gave permission for muhr!",. Mount' Arafat to
wear trousers ;fthey do not find a loincloth' ,
As for a fem.le mubrim, she may wear whatever .he whik
being in a state of ;lI.ram, for she must be covered well. Still, she is not allowed
to wear a burqu' (Le" a veil coveri ng the face and has two holes for the eyes to
permit vision). $0, a female mutJrim is not to wear a " but she is to cover
her face with ot her thing.! such as • kloimJ, (a shawl -like doth covering the
head and shoulders) and a gown. Moreover, a female mull.rim should not wear
gloves to cover her hands, for the I'rophet (PBUH) said in the !radith rrlaled
by and other compilers of Hadilh :
11. female mullrim must /lot wear a /I;qJb (a face-coveri, tg veil),
_co
"or must'I ,e wear g,Oyes,
In this connection, Ibnul-Qayyim (may Allah ha,-c mercy On him) said:
"The Propllets prohibition (for female pilgrims) of covering their faces
or wruri'lg gloves i"dicMes thm a womans fact is treated as a ma"s
body, not heild. A male mullrim is Mot to COW' his body with seWn
doth .. specifically for certain parts of the body. Similarly, "
muilrirn is Mot to coI"r her f"ce with a lpecifk face -cwer such
as a "iqfJb (a face -covering veil) or a burq" '. Howevtr, slleshould COver
herself with veil (wlllch sloolI" only her face) and a gow" according
'0 Ihe ",ore ""lid of ti,e two i"dsric opinions j" ti,i, regard:"
The gloves m' specifically for the hands 10 protecllhem from cold.
A female m,,/I,;m is primarily obliged to hid. her from the eyes of
men, and this is not through wcariog a b"'q" '. To illustrate, 'A';shah (may
Allah be pleased with her) narrated:
"Men would palS by,,, ",hm we accompanied Allah's Messenser
(PRVH) wlii/e wc were i" tire stme of iardm (a state of come·
Chap«r 6: Am Pwnib itcd during Ihrilm
'"
cration during tlajj or 'Umrah). Wllen they Came by us, everyone of
us would let down her gown over her face. and when they had passed
011, we would uncover Our fau,.""

(Rd.te<l by ImAm Ahmad, Ab\! Dlw\!d, and other compilers of

There is nO harm if the of a female pilgrim louches her fact, as

she is just forbidden from wearing a bur.qu' or a MiqJb, not from her
face with something else. Shaykhul-lslam Ibn Taymiyah said:
iI female pilgrim should not bother keeping her fa ce-cover separate
from Iou face either wilh a small of wood. or with her ha"d,
Or wil/, else; the Prophet (PBUH) made the hand and
the fact of woman equal iM I/,i, (i.e. they are permitted 10
be uncovered). and bolh of them should be regarded as Ihe male
pilgrims body. Mal his head. Moreover. I/,e wivej of the Prophel
(PBUH) 10 cover their faces without to keep the co""r
away from their faces.""
Ibn Tarmiyah also said, "It is permissible for her (i.e. a female pilgrim) 10
cover face wilh any face -cover IhM /()uches the face. provided it is "either a
. 'b nor" burqu., . L<
"'q"
Fifth: I! is prohibiled for a mullrim to wear perfume - whether on the body or
the clothing of - or even to use it in food Or beverage. for the Prophet
(PBUH) said to a man in a state of ibram 10 take off his cloak and to w..,h
away the tnus of f'<'rfume from his body". Likewise, he (PBUH) said to the
f'<'ople aboul the muurim who fell down from his mount and broke his neck
(and d ied):
"Do not apply any perfume to him: "
The id ea the prohibition of wearing perfume during iartim is 10
detach luxury and worldly ornaments and pleasures, and to draw
one's anention to the Hereafter. I! is also imf'<'rmissible for a pilgrim to smell
perfumes on purpose or rub the body w·ith a substance.
Sixth: A mu/J.rim is also prohibi ted to kill gam e animals, as Allah. Exalted
He, says:
"0 YOII who have belit",d, do Mot killgamt while YOII are in the
st<llt of i/J.rtlm .•." (Qur'an: AI- M;i' idah : 95)
That do not kill game animals in a state of i/J.rtlm to perform
tlajj or ·Urn ....h. Allah, Exalted be He. also says:
 y,H.A]J

".•. But forbidden to you i. game from the land oS long.u you an
ill lire staft of ib,"m ..." (Qur'an: Al -Ma'idah: 96)
That is to say. in a state of Iur,)m are forbidden to hunt Or kill game
animals, or help in hunting or LihwiS(:, it is prohibited for
a munrim to a ani",al which he hunted, which waS for him,
or which he helped in hunting, as it wit! as a dead animal in this
case, which is unlawful to Stilt it is not prohibilw for. mubrim to fish
or animals from the sea, whether he hunts it or anyone does it for him, as
Allah, be He, says:
to you is gamef.om the ua and itsfood ..."
(Qur'an: Al -Ma'idah: 96)
On th e other hand, it is permissible for a mubrim 10 slaught", a domestic
animal such as chic ken. sheep. and call1e, as they not ga",e animals. A
mubdm isalso I"'rm illed to kill wil d inedible animals, such as lions and tigers.
for such Ihrealen people'.• lives.
Generally, if a mull,im has to do any of the acts prohibited during ib.rdm
for a legal he/she is permitw:l to do it. provided to slaughter
a sacrificial animal in expiation, for Allah, Exalted He, says:
"..• ""d whotw. amo"g you is ill 0. h.u all ailment of the heod
[maki"g mavi"g Ilece..a.y mu.t offer) a ralltom offastlng [three
doys] orcharityo•• acrifrce ... (Qu r'an: AI ·Baqarah: 196)
H

Seve nth : A is prohibited to marry ( .... being in a slate of Ibrdm) or

arrange marriage of by guardianship, as Muslim related on
tht authority of Tb n . Aff"n that the Prophet (PBUH) said:
"A mub.rim mU51 neither m""y himself. nor ",range marriage
of another one.""
Eighth: A mullr;m is prohibitw to have sexual intercourse, for Allah, E•• lted
be He. says:
So wh""wr has made Hajj ablig"'ary u/XJn himself therein
...
[by entering the slale of ihM"'), tlleu is [10 be for him I "a .exual
..."atio......» (Qu r'an: Al -Baqanh: 197)
10 Ihn 'Abbis. it refers 10 the activity of engagi ng in ""mal
To clarify, if a man in a stale of ihram (i.e. a muhrimj has """ual
with his wife btfore the first release from Ibrdm, it will
hit Hajj. Vtt. ;1 ;s obIigatcwy for him to continue performing the ra! of Ihe ritcs
of Uajj, for Allah, Exalted be He, says:
HAnd complde Ha)} <HId 'Umrahjo( Allah•..
Al-Baqara h: 196)

SliIl, il i$ obligatory for such a person 10 r.. -perform Uajj the following
)'Ur, and 10 $l.aughler a camel or a cow. On the otha hand, if a mu/Jrim has
saual inln-coursc with his wife after the first of ;hntm, his Hajj is still
cOMIdeffi:! Vl\lid, provid«ilhat he slaughters a sMq. in upiation.
Ninth: A mullri.." is prohibited 10 loud , hi$ wi fe (or any woman) IU$tfully
(such as or the like), as these are among Ihc act$ Ihat lead to sexual
intercourse. Therefore, Ihe mullri'H must .void suua l intercourse, lewdn ess,
and di5pule. for Allah. Exalled be He, says:
••.. So "'*'01'....,
Illu made H"jj oh/igalar}' upon himstlflhemn
{by ""mng Ihulole afill"'''''/, then is {' a be for himJ n .. IU....I
matimu and .... diltJMdi....ce a"d " .. disputl"g during IJpjj...
Al- Baqarah: 197)

The ""...., refers 10 Ihe actual sexual interco urse and any related malter
that might lead to it, such as kissing. louching, winking. or lalking .boul Sex.
" Dlsob«lle nee' in the aforesaid verse means committing si ns. which is a gravr
act to do wh ile being in a state of ill"'m. whereas a Muslim is supposed 10 be
In a state of devotion and supplintion. As for "di5puUnl" which is prohibited
for a mutum., it men to arguing aoou. matten thal do not COlKeTll one,
quarrr:11ing wilh pilgrim males. in.ulting othen, de. Howevrr. il is
permissible for a m"llrim to _rgO( for I.... saktor the righl, mjo ining
good, or forbidding evil, for argument is a divine remmand in .uch cues;
Allah. Exalted be Ht, says:
"; .. And Ilrgllt wlt/lllftm in .. way that is bt st. ..•
An-Nabl: 125)

It ill an OK! of Ihe Sunnllh (Prophetic Tradition ) for the muhrim to talk less,
ucepl in mallers ofbendit [t ill narl"lltro in the Two Sobllls, on Ihe authorlly
of Abll Hu ....Yl"lIh, thallhe ( PBU H ) said:
"Ht wlro &elit ws in and lire u-sl DIlY should ...}'
, gotJC<
somtlnmg or tlP JI'/."
t l/t.
 Y't1.AJJ

He (PBUH) also said in a mar/fr (traceabie) uadllh,

"A sign of ones goo<i observance a/Islam is leaving alo.lc what doeJ
'101 concern him '"'.
It is also recommended for a mubrim to be preoccupied with chanting
/albi)'llh. praising Allah. reciting the Qur'an, enjoin ing what is good. forbidding
what is evil. and not wasting his time in what is usel ess. A mullrim should also
perform Hajj devotedly with sincere intention. seeking Allah's great rewards.
as the m"llrim is about to perform a great act of worship and visit great sacred
precincts and shrine.l.
Then . if a "'''brim reaches Mecca with the intention of rama/tu' , he is to
begin with performing the' Umrall rites as follows:
A mullrim begins with circumambulating the Ka' bah)
seven times.
Afterwards. he is to offer two rak 'ahs (units of prayer) which are recom-
mended to be performed at the Standing Place oflbnlhim (Abraham) i[possible.
Otherwise, the mubrim can perform them elsewhere in the mosque.
Th en, the mullrim is to head for A,j-,Safa to perform,<tl 'y (going beiw"," n

and AI -Marwah) seven times, starting from and ending at
Al-Marwah; the way from th e one of them to the other is considered one lime
and the way back is another, During sa 'y, a pilgrim is recommen ded to be
preoccupied with supplicating and invoking Allah. Glorified be He,
After finishing the seventh round of sa 'y, a male pilgrim must shave all his
head, and a female p ilgrim should cut a small part (equivalent to a fingertip)
ofthe hair of the head.
In this way. a pilgrim will have accomplished th e 'Umrah rites, so he exits
state of illr<lm and, thus, is allowed to do all lawful acts that have been
prohibited while king in a state of j./irlim such as lawful sexual
wearing perfum e, wearing Sewn clothes, dipping t he fingernails, trimming the
mou'lache, and plucking oul the hair of the armpits if necc"ary, A pilgrim
remains in this condition until the Day of Tarwiyah (the eighlh day of Ihe
month of Dhul-Hijjah), thn h. declares the inte.ntion of performing Hajj, as
will be pointed out in detail laler, Allah willing.
As for those mullr;",s who reach Mecca with the intention of performing
qir<ln or ifr"d, they start with performing the Arrivallaw<lj following it wilh
the ,a 'y for Hajj (instead of performi ng it later) ifthey like, 'lb. n, they should
hep in the stat e of iur"'" until the Day of Sacrifice. as will be explained later,
Allah willing,
Endnotes
'"
I Mub.dm: in a "ate of , i'ual <ons.e<ro!ion during ttajj or 'Umrah.
2 AI· BukMrl ( 1816) 141Z2 j and Muslim (2875) [4/360 ).
3 The Two Soblb." The Two Authenli, Bo<:>b of AI _Bukh1ri a nd Mwlim .
.. Al- Bukh.lrl (11)40) [4nl) .nd Muolim (288 I) [4/363 1
5 Mwlim (29411 [4/411[ .
6 AI-Bukhlri (1542) .nd Muslim (2783) [41313 ].
7 Khuifr Lo.th.,. soch or shc,.. or the ir like.
S s....: MQjmil 'ul·FarJWtl [26111O -Ill].
9 Al-Bukhltl (1841) [4nS) . nd Mu<lim (2786) [4/3161.
10 AI· Bukil1r1 (1838) (4/68 1_
It "Tahdhi/J As,SuMn" [11350 -3521.
12 Ahm. d (2J90l) [61301. AM DAwUd (1833) [2128Sj . nd Ibn (2935) [314291.
n Mojmu'ul-Fatdwd 12611 121.
14 •AI. /J:j,tiy<l,Ji AI·Fiqhiyyah" [po IN].
15 Al-Bukhltl (l7S9) IJln4[ and Muslim (2790) [4/3 17].
16 AI· Bukh:\r1 (1265) 1J/1741 ond Mu. lim (lS84) 14/365[ .nd (2889) 1413681
17 Mu.tim (34)2) [51196].
IS lbn AbY Sh.yb.h (13224) 11/1731 m d (13236) [J1174J a nd Al-l:1.!kim (3 153) [2/132 1_
19 AJ.SWch.r1 (60 18) 1101>47) Mw;lim (] 72) [IIMj.
20 Ahmad (17J7) [JllOI J. AI- Tirmidhl (2322) [41552 1. and Ib n Mljah (3976) 141H41.
 CHAPTER

Rites of Tarwiyah and

, Arafah Days

Upon reaching th " sile for ibram (a state of ritual consecration during Hajj
or ' Umroh), a pilgrim dedares his intention to perform one of thru \yp<'s of
Hajj {Pilgrimage}:
lfra!!.: h meanS that a pilgrim enters the state of ibmm with the intention
ofperformingiiajj only, keeping in the si"leaf illmm unTil he SlOnes !amralu!·
'Aqabah on the Day of th e Feast of Sacrifice { ' /dul-Adhd; On the tenth of Dlml-
.!:.Iijjahj, Then, • pilgrim shaves his head. and performs the Ift1dah (Going.
forth) Iawdfalong with w'y (going and A)·Marwah) in ca",
he has not performed il (i,e. ja 'y) following the Arrival Iawdj
Qirdn: It means that a pilgrim assumes ihram for performing both . Umrah
(Le..er Pilgrimage ) and Hajj (Pilgrimage) together. The: rites of performing
qirdt1 are the same as those o f performing ifrad, that a pilgrim is obliged
to slaughter a sacrificial an imal in the former case.
 Vc liJIjj

rama ttu ': It means that a pilgrim assumes ib.rclm for perfonning 'Ummh
only, keeping in such state of iilrclm until he finishes the rites of 'Umrah, such
as I"waf. sa 'y, and shortening or shaving thf hair. that, a pilgrim may get
out of the state of illnim until he aSSumeS .nother illram for Ha».
The best of the thr"" forms is ramallu'. It is desirable for a pilgrim
p"rforming ifrad or qircin .nd has not got a sacrificial animal to change his
intention and /amaItU' instead. carrying out all its rites.
It is also desirable for the on e performing tammtu' (even if it has bun
ifnld or qircln that converted to tamattl' '), as well as the residents of Me cc. and
the surrounding places. to assume ib,rtlm for Ha» on the Day of Tarwiyah (the
eighth day of Dhul·Hijjah). This is 't>«ause (may Allah be pleased with
him) narrated, in his description of Ihe Prophet's performance of Hajj:
... ..... 11 the pilgrims dissolved the state of illram the Prophet
(PBUH) and whoe"cr had a sacrificial animal with him. When il
was tile Day of Tarwiyah, they proceeded to Mincl and assumed
iholmfor Hajj." '
A pilgrim performing tanmUu' may assume ilIrdm from the place where he
stays, whether in Mecca, or any outside Mecca. but he should not
lawaf after assuming ih"'m for Hajj (as it has been already p"rfonned
during 'Umrah). Shaykhu l·lsUm rbn Taymlyah (may Allah have mercy on
him) said:
"On the Day of Tarwiyall, a pilgrim performing tamattu ' assumes
illrcim for Ha» and does the same as he did when has assumed
ihram for ' Ummhfrom rhe miqdt. The right opinion is th"t such a
pilgrim can assume illrdm from Mecca or from outside Mecca, Jor
the Prophet, Compa" io"s used to aSSume ilird", for Hajj from the
place enjoined for them by tile Prophet (PBUH). "amdy AI·Ba.!h.a'
(in Mecca). nws, il is an act of the $unnah (Prophetic TradirionJfor
a pilgrim to assume ili,-,lm (for Haj)) from the place where he stay!.
Likewise, the people of Mecca CaM assume ihram from Mecca. as rhe
Prophet (PBfJH) said. 1\lId whoever is IiviMg within these bo undaries
can Il.<.<ume illram from hi, I,ame. a"d the people ofMecca Can assume
"((eca'-"
IbM ul-Qayylm (may Allah mercy upon him) said:
' When it was Thu"day forcnoa." the Prophet (PBUH) and his
Companions proceeded to Mina. ami tl,,,,,, who previously terminated
 Iheir ib.r<lm declared their intention oJ a new il!rdm for /:i.ajj. Yet, they
did na! do thi' in the mosque, but they assumed ib.ram while Mecca
was behind them:'
a pilgrim aSSumeS il1rdm for /:i.ajj, he should then preoccupy himself
with chanting M/biyah and continually repeat it every now and then, raising
his voice with it until he stones fQmrmul - 'AqQbah on the Day of the Feast of
Sacrifice (on the tenth of Dhul -Hijjah), Thnse pilgrims who have assumed
their ib.rclm from on the Day of Tarwiyah should head for MinA; the
optimum for moving is after the sun has reached its meridian. Then,
they the Z.uhr (Noon) Prayer th.,.e, at MinA, camping the,., until they
the rest of the Five Daily including the Fajr (Dawn) Prayer of
the following day (the ninth ofOhul Hijjah)_labir (may Allah be pleased with
him) narrated,
•... The Prophet (PBUH) rode hi. mount (heading Jor Min<l) and
pmformed thne the Z.uhr, the 'Mr (AJternoon), the Maghrib
(Sunser), the 'IsM' (Night), and the Fajr (Dawn) Prayers. Then, he
(PBUH) stayed there Jor a while until the sun
It is worth mentioning that spending that time in Mina (from the noon
of the Day of Tarwiyah until the dawn of the following day) and
those five prayers there is an act of the Sunnah, not an obligatory one. Likewise,
assuming ihrdm on the Day of Tarwiyah is considered an act of the Sunnah. So,
it is pennissible for a pilgrim to assume il!rdm before or after that day.
On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to
, Arafah; the whole area of ' Arafuh is a standing place except for the valley
calJed Batn 'Uranah '. Thus, it is sufficient for a pilgrim to stand anywhere on
that day within the boundaries of' Afaf.h. excluding the pia.:.. pointed out by
Prophet (PBUH). namely Baln 'Uranah. The boundariCl; of' Arafah
clearly distinguished by m eans of signs, so ,tanding anywhere within these
boundari es wili be ,.,garded as standing at . Arafah. Still, a pilgrim has to pay
attention to these signs in order not to stand outside' Arafah.
When the sun passes its meridian, a pilgrim performs the Zuhr (Noon)
and the (Afternoon) Prayers, shortening and combining them at th e due
tim e of the Z.uhr Prayer (i.e. each as two rak 'ahs instead of four)
with On e prayu call (adhan) and two immediate prayer calls We
should know that a pilgrim ,hortens every four-rak'ah prayer (i. e. performs
it as two rak 'ahs) at 'ATafah, Muzdalifah, and Mina, However, at ' Arafah and
Muzdalifah the are to be shortened and combined where"" th ey are
..,
only shortened at MinJ, i.e. performing each prayer at its due time for there is
v,WJ]

no need for combining them at Mina.

After a pilgrim performs th e Z"hr and the "AIr Prayers. shortening and
combining them (for he is a1 . Arafah), he should spend the reSi of the day
remembering. invoking. glorifying, and praising Allah, seeking His forgiveness.
and so On and sO forth . This is to b. done while a pilgrim is st icking to his
plac e at . ATafah. In other words. a p ilgrim does not have to go to the Mount
of Ar-Rahmah. or to watch it, or even 10 face it, whil e performing such
supplications: standing anywhere;)1 ' Arafah while facing the direction (If the
Ka 'bah is mfficien!.
A pilgrim should spa,e no effort supplicating Allah and turning to Him
in repemance on such a glorious cla)', whether he is walking, sitting. riding.
standing, or even lying down. He should also choose the mo,t comprehensive
,upplications that were reported to have been observed by the Prophet (PBUH).
for he (PBUH) said:
"The best supplication is tile 0I1e on the Day of 'Arafa/t. and the
best thing which I and th prophets before me haye said is: 'There
is no deity but Allah Alone, Who has no partner. To Him belongs
dominion, and to Him belong, (all) praise. and He is oyer aI/things
Omnipotent: ...
A pilgrim keeps supplicating All ah at 'Arafah until sunse!. It is irnp"r-
missible to leave bt:fore sunset. and if a pilgrim does, he go back soon
before sunset, to it th ere. However. if a pilgrim leaves' Arafah before
sunset and does nO! go back, he is th en obliged to slaughter a sh«p of Hajj
(or 10 get one seve nth of a camel or a cow) and divide it among the poor
residents of the Sanctuary of Mecca in expiation for missing an obligatory
ritual of Hajj.
T h e Day of . Arafah starts from the noon of the ninth of Dhul·fijjjah
until the dawn oflhe tenth of Dhul ' Hijjah (the Day of the feast of Sacrifice)
according 10 Ihe sound opinion in Ihi' regard. As for a pilgrim who is present
at' Arafah at daytime. he i, obliged to stay there until sunset as we previously
said. But if someone arrives at 'Arafah at night. it is sufficient for him to stay
there for any length of time. even if for only one moment, as the Prophet
(PBUH) said,
"If anyone gets (i.e.
stays at) 'Arafah befort: the dawn (of the tenth
o/Dhul·Hijjah) breaks, then he has performed Hajj."'
 Slaying at 'Arafah is of obligatory fundamenta l rituals of /:iaJj,
and il is the most import ant and the great est one as welJ, for Ihe Prophet
(PBUH) said:
"Hajj is 'Arofah (i, e. slaying at 'Arafah is the most impartant ritual
of HaJj."'
As for the place of ,tayi ng at . Arafah, a pilgrim may stand within
boundaries of ' Arafah, and this ritual is d remed invalid if one stands
outside them.
May Allah guide us all to the dreds and words He likes and pleases. Verily.
He is the Hearing and the

Endnotes

1 Mculim (294 1) 141402 ].

2 Al -hukhlrt (1,26) 1314881 and Mu, lim (2795) 141321].
:>«:. Majma ' .1.F.:!,<lwd"1 261129].
4:>«: ·2014"1-,1.1. 121233J.
5 lbn Mlj:oh (3012) 1314661 and Mu,!;m (294 3) 141422]_
6 AI-Ti,midhl (3594) [51572 ]
7 Ab':' Dl.wild (1 949) IlIll2 ]. AI- Ti,m idhl [3 /B7], An· N.,l.'i (J.OI6) 13/2821. and
loo (3015) 1314681.
8 Th. h" Compil... of Hadil"_
 CHAPTER

Acts on Muzdalifah and Mina

When the sun sdson the Day of' Arafah (the ninth ofDhu] -liijjah), pilgrims
leave' Arafah s..tting out for Muzdalifah calmly and tranquilly, for J1bi r (may
Allah pleased with him) narraled:
·Ht (the Prophet) kept standing there (al 'Arafilh) until sUl1.Iet,
when rhe yellow light had somew/mr gone, and rhe di,. of lire ,un
had dioappeared. Ht (PBUH) then mounted Usllmalr behind /rim,
and pulled Ihe reins of AI-Oa.!wll' (tire name of Iris she-camel) so
forcefully That iTS head touched rhe saddle (in order 10 keep it under
/ull control), and he (PBUH) pointed to the people with his right
hand saying, '0 peopk! Be moderate (in 'peed)! Be moderate.!"
Thus. pilgrims must be in a state of tranquility and serenity while leaving
'ATafah and heading for Mumalifah, avoiding jostling against thtir fdlow
pilgrims, pushing them, or disturbing them with their CarS, A pilgrim should
also have mercy on the walking weak and old people al such. crowd. 11 is
 V: liI1JJ

<k!;irable f<)l" pilgrims to kffp asking Allah" forgiwlle$$ whilt departing from
<Arnfa h (Iltading for MU7.dali fah). for Allah. Exalted be He. says:
"The" deplm/rom wht,." {I'II{ th t ptople depl'rI
I'rrd ask/orrlventll ofAllnh. Indeed, AI/I'h I, Fortivinr and Me
rdfue Al-Baqanh: 199)
Linguistically, the word "muu/l'lifah" (i.t. , cllne) i, an adjectiw <krived
from tilt Arabic word ·i:diltlr which mnns dQK'I\m, and Muzdalifah is
so-called h«auSC' ""hm Arafuh , th( pilgrims iln:om( 10 it.
<

Muulalifah is al50 referred to as "Jam '· (i.e. gathering), as pilgrim. gathu

tlltre. It is call ed AI -Mash'ar AI'Halim (th e Sacred 1.andmark) as we ll. In
his volume entitled AI-Mug/, ,,/ ' (th e Sufficient), Ibn QudAmah, an emi nent
Hanbali scholar said, ·Muzda/i/a/I has thn!e ,l(IlI1es: MUldalifah (i. t . dou),
lam ' (i.t. g<>tller.ng), and A/·Mash 'ar A/·Hardm (i.t . the 5<lcred Landmark"-
A pilgrim should keep OIl remtmbering Allah all through his way from
' Arafah to Muzdalifah. supplicat ing Him devoutly, for a pilgrim at that stage
is .till shifting from one ritual to tite aliter, Upon arriving at Muwalir.h, a
pilgrim 10 perform the Moghrib (Sun5({) and Ihl' 'I,M' (N ight ) Pnyers,
short eni ng the 'Is/Id' to tw<) rllk ' Il /' Sand combining them with one pray., call
and two immediate prayer call$ for ea,h) before enca mping. To illustrate,
J;lbir (may Allah be pleased with him), in hi5 description of Ih e Prophet's
perfor mance of Hajj, narrated:
•... \.Vhe" ht (PBUH) rMchnJ Muulalifah, Irt ptrformed lite Maghrib
(SUllll't) I'nd lhe 'Is/Id' (Night) with o"e pnirv roll (l'dMn)
arrd h.., immMiale calls (iqdmahs) {i.t. forMdt).'"
A pilgrim th en encamps at Muzdalifah and offet'$ the Fajr Prayer al its due
time, for Jabir narrated:
•.. . Allah' Messtnger (I'IJUH) the" lay down urtll/ dawn amIoffrrrd
Ihe Fujr Pray" wit/r one prayer ( 1'1/ and ont immediate prayer call
when tht mo,,,iflg light was dear."'
I1 is worth mention ing that a pilgrim may "ay anywhere at Muzdalifah, all
tbe whole area belwnn tilt lwo of ' Arafah and 10 &aln Muhassir'
(excluding the ofBaln Muhussi r itself) is called AI-Mash' aT Al -Harim
(the Sacred Landmark ), as the Prophet (PBUH) hid:
"All MuzdaliJuh iJ a stalldillg place. bUI bt away from BllllI Mu/lassir."'
 It is . n of the Su",oah (Prophetic Tr.dition) to spend the night at

Muzdalifah .nd offer (he Fajr Prayer al its due time. After th.t, while slanding
at MU1dalifah, a pilgrim keeps on supplicating Allah until the daylight spreads.
Then, before sunrise, a pilgrim proceeds to Mina. As regards feeble I,ilgrims,
such as old people, women, children and the like, "' well as those who take
of them, they are allowed to head for Mina after midn ight or when the
moon disappears, instead of waiting (It Muzd.lifah until dawn. However,
healthy pilgrims who do nO! have any weak people with them should not
leave Mu?dalifah before offering the Flljr Prayer, and they should !tay until
the daylight !prc3ds.
Spending the night at Muroalifah is one of the duties of Hajj. A pilgrim
who entns Muzdalifah before midnight must not leave before dawn. As for a
pilgrim who arrives there after midnight, it is sufficient for him to spend any
length of time there. Stili, it is much be11er in the latter case to stay unt il dawn,
offering the Fajr (Dawn) Prayer and following il with supplicating Allah. Ibn
Qudamah stated in his book entitled 'AI-M"gh"; ' (the S"fficient);
"There i, no I,arm m, tl,e one Wl10 arrivf5 at Muzdalifah in the
second I'aif of rile "ighr, a"d rhe previOI'S n,ling ",I<1Ied to arriving at
Ihe first o f1110 nigl,t (which obligaus at Muzdalijah ""ti/
dawn) will not be applicable to hi", ·
It is permissible for th ose pilgrims who have legal excuses, such as sick
who need to be hospitalized and those helping them , as wdl asshepherds
and water providers, not to spend the night at Muzdalifah, as the Prophet
(PBUH) gave permission to shepherds not 10 spend the night at MU1.dalifah '.
According to th e above, spending the night at Muroalifah is obligatory for all
pilgrims who enter MU1.dalifah before mid night, because the Prophet (PBUH)
spent the night there, .nd we should follow his Sunaah, as he (PBUH) said,
"Learn your riluals from me (by seeing >lW performiag them)."'
So, leaving Muzdalifah (and heading for Mina) afler midnight is permiss ible
only for those who have legal excuses, as indicated in
Afterwards, a pilgrim heads for Min. shortly before sunrise (of the tenth
ofDhul·Hijjah, i.e. the Day of Sac rifice), as 'Umar Ibnul·Khanab (may Allah
be pleasm with him) said,
"The polytheists did not "se to depMt (from lam', i.e. M"zdalifah)
u"fiI the 5un had rise", and they wed to say, 'Let rhe sun shine OIl
,. v, llAJI
you, 0 n.tlbir(a mountain ill M«C(l which Q\If'rlooksMuvlaliftlh),
SO DJ 1o us tkpart: Therifort. the Prophet (PBUN) , ,,nlTrildidM
them and departi'J (from Muulaliftlh) ht/OTt: lunriM.··
Pilgrims sllould in a state of tranqui! j, y and bul
they J»ss \hroogh valley called Baln Muhnsir, they should go faster, I! is
prefer.lble ror a pilgrim to pick up the pebbles, with whi ch he intends 10 d o
the rit ual of stoning. whil e h. is 011 hi Sway to Still, it i. permissible ror a
pilgrim 10 pick them up from MUldal ifa h, Mind or dsewh ere. as lbn . Abbb,
(may Allah bf, with him) namled,
"In lilt morning of lhe Dlly of Jr.1- 'Aqabah (the day of throwing
tire ,,/ Jamralu/· 'Aqabah). AlIahj MtJSengo (PBUH ) said
10 me, 'Pidc up pebbles for me.' 1 picknJ up SlWt'n pWbles for him
DS klrgt ILl H e (PBUH) lhen slllrUJ shabng Ihem. while
sllyi"g. 'You should throw pcbbln IlJ <1$ thm 0"<"5-' The",
Ihe (PBUH) ulid, '0 fJtOpllI Bt_re of excessivmess i"
migi."., for tho>t (""lio"s) ht/Ort )'Ou .. ru;"td of
act$Siwntss in religion:
TI1US,pebhles should be as large as beans. bigger than chickpeas.
It should be noted th.t it is insufficient to USt other than small pebbles
or to use stones fo r this purpose, for Ihe Prophet (I'BUH) used .mail pebbles
(u large as bea ns) for stoning. So. we haw to follow in the Prophe!'s footsteps,
as he (PBUH) said:
·U"rn )'Our ritu"lsfrom me me ptr/orming /hem)."
Upon Inching Mini, which is bdwun the vall..,. called Batn Muhassi r
and IWttTTllul. 'Aq<lbah, pilgrims OK to head {or /flmm/ul. ' AIj"Nh (the na.rat
/lImlJlh to Mecca which is called the Grn! Jamnlh) .nd stone it with
pebbles. The time ror stoning is after sun.uc. and extends un til
sunset. Each pebble soould be thrown into the throwingplact {the fenced lrea
.Iunmmding the pillu). whether it settles there or not after flIlling inside. A
pilgrim should point at the fence whil e throwing the pebbles. not at the piUar
itstlf. for it is not built to be stoned. but to help as. sign showing the throwi ng
place. So. it is insufficient if . pilgrim throws a pebble at the pillar and then it
falls ouu id c the fenud area.
[I is permissibk for the weak pilgrims and who haw valid excuses to
throw pebbles.1 lammtul-' Aqal>oUr .her midnight. It is also permissible
for healthy pilgrims to delay stoning until midnight, yet it is not
..,

for them.
It is an acl of the SUrlnah to start throwing pebbles at Jamratul· 'Aqabah
as soon as a pilgrim arrives at and before doing anything dse, for it is
regarded as. sign of greeting to Minl. On the other hand. it is desirable for a
pilgrim to utter takbir" upon throwing each pebbk saying:
·0 Alial,! Make il an accepted Hajj of OurS that serves <l.i a pardon
jor our sim."
It is imporlant to point out that a pilgrim should by no muns throw pebbles
at any jamrah other than lamratul· 'Aqabah on the Day of Sacrifice (the tenth
of Dhul-H ijjah) , as this ritual is '''lricted to lamratul- 'Aqabah on that day,
After ston inglmnrm,,/· 'Aqabah, it is prefer.blefor. pilgrim whoperforrns
Hajj as lammlu' Or qirdn to slaughter the obligatory sacri ficial animal. Such
a pilgrim has to buy a sacrificial animal to slaughter and ils meat
among the poor, keeping a share for himselflo eat from.
Afterwards, a pilgrim shaves his head or cuts his hair short, yet shaving is
better, for Allah, Exalted be He. says:
••. With your heads shaved and {hair} Jh"rtened .. . H

(Qur'an: Al·Fath: 27)

Mo",oVeT. lbn . Umar

"The Messenger of Allah (PBUH) gat hi. head shaved during rhe
Farewell Ha)): "
Prophet (PBUH) invoked Allah Ihre<: times 10 be mc,",ifull0 those

who have thdr head shaved. and invoked Him only once to be merciful to
those who got their hair cut short " . If a pilgrim chooses 10 shorten his hair.
then he must shorten all his hair and not only some of it. for Allah. Exalted be
He. says:
...
With Y"'" head•• ha""d and (hair] .Iw.tened..."
(Qur'an: Al·Fath: 27)

The afo",mentioned verse indicates that shaving or cuning should be

applied to Ihe whole head. nol only rome or cerlain parts of it. As for a female
pilgrim. she should only shorten her hair by cutting a small part equivalent In
'" Y'lUojj

a fingertip of each hair braid (or of the tips of her hair). This is because it was
narrated by Ibn . Abbls that the Prophet {PBUH} said:
"Shaving (the hair) is nO/ a July laid on (pi/grim) women ; (mly
dipping their hair i5 incumbent on them ....
(Related by AhiJ DawOd, Al-Iabar.l.ni and

Anoth er reason is that shaving a woman's head is in fact a sort of di,figu""-

ment for her. It is worth mentioning that if a female pilgrim does not ha"" her
hair braidM. she may gath er it and clip a part equivalent to a fing... tip.
It is also an act of the Sunnah for a pilgrim who shaves or cuts his hair ,hort
to dip his fingernail., shorten his m ostache, shave his pubic ha ir and pluck out
the hairofthe armpits. However. it is forbidden for a pilgrim (or (lny Muslim)
to shave his beard or cut it short," as the Prophet (PBUH) growing
beard and forbade shaving it off or cutting it short, and Muslims should
obey the Prophet's commands and avoid what he forbade, especially pilgrims,
who undergoing such a glorious act of worship. In the case of a bald man
who has or no hair at all, it ii deiirable IQ pas'} a razor over his head a.s if
he is shaving his head. for the Proph et (PBUH) said:
"If I command YOII to do somethillg. then do (of) it as much as
you ,a,.,:
After ston ing jamratul· and shaving or cutting the hair short, a
pilgrim b«omes in a state of namdy the first (partial)
release of illrllm. That is to say. a pilgrim at this stage is partially released from
the state of ihrllm. and e""rything b«om es lawful for him, such as wearing
sewn clothes, etc., except for having sexual inte.. with
his To illustrate, . A·ishah (the Prophet's wife, may Allah b e with
her) said:
'When olle ofyou throws pebbles at JamrMul- ·Aqabah, everything
becomes lawful for him except women sexual
She also said,
"r applied perfume consisting of musk toAllah"s Musellger (PBUH)
(mee before he assumed and onu 011 the Day of Saerifict
before circumambulating the House (i.e. the Ka ·bah;:"
(Related by AI·BukMrl and Muslim)
Chap!<r 8: Am on and Minl.

A pilgrim reaches this first (partial) release of ibrtlm after fulfilling two of
the following thrre rituals:
• Throwing the pebbb at Jammtul- 'Aqabah
• Having the hair shaved or shortened
• Performing Ifb.iJah (Going-forth) Tawdffollowed by Sa 'y (going
As-Saf' and AI -Marwah) for those obliged to perform sa 'y
However. the=ond (complete)releaseofibr<lm after performing
all the aforesaid three rituals; when a pilgrim fulfils them, everything that was
unlawful due to ibr<lm be<;omes lawful for him. even sexual intercourse.
Aft .. throwing the pebbles at fnmratul- 'Aqabah. slaughtering the sacrincial
animal. and shaving or shortening the hair, a pilgrim then proceeds to Mecca
to perform /fddah (Going-forth) Iawtlf After that, a pilgrim performs sa 'y if
he is performing l:lajj as lama/tu' •or as q;rtln or ifrM but he has not performed
it following the Arrival Tawaf Yet. if. pilgrim is performing Uajj as qirdn Or
if"ld and has already perfonned sa'y fcllowing th e Arrival Tawd! then he
dO<:$ not have to perform another sa 'y aft .. Ifadah Taw<lf
These four rituals are to b.. performed in the following order, if possible;
stoning lamratui- 'Aqabah, slaughtering the sacrincial animal, shaving or
shortening the hair, and performing the l/<ldah Tawaj followed by sa 'y.
Performing these rituals in this order is an act of the Sunnah, so there is no sin
on a pilgrim ifhe has to perform them in a way other than aforesaid order,
This is because on the Farewelll:lajj (the Prophet's one and only Pilgrimage)
whenev.. a pilgrim violated that order of rituals and told him, he (PBUH)
repli. d, -Po il and the"';$ no harm (sin):" However, sticking to this crder is
better, for th. Prophet (PBUH) performe<l them in that way " .
As for lawaj(circumambulating the Ku'bah), a pilgrim has to starti!
from the Black Stone, standing aligned with it, and kissing it if possible, or
touching it with his right hand. If this is unavailable due to the huge throng of
pilgrims, it ;,; sufficient for a pilgrim just to wave to the Black Stone i nstead.
without pushing others or thronging to reach it. From the Black Stone ", a
starting point, a pilgrim begins the first round of
cOI.lnterdockwise, keeping the Ka'bah on his left and occupying himsdf with
supplications, the remembranc. of Allah, and the recitation of the
Upon reach ing the Yam1ni (the Yemeni) Corner."" a pilgrim should touch it
if possible. but not kiss it. and recite (when b..ing b..tween the Yam1ni Corner
and the Black Stone):
 "Our wm, give iN u. ,"is "",rid {'''Q' w"'dt 1,1fOOd 4IU/;" t"t
Hen<lfttr ('''a' whIr" 1_/ good and prot,d ",{mm '''e punish-
mtnt <I! '''e Fin:.w AI-Baqarah: 20 J)

By reaching the Black Stont aga in, a pilgrim will have completed one full
round of lawdf Then, a pilgri m approaclles and k.J$$t$ tile Black Stone: or
at leasl waves 10 it, and starts tile second round. and $0 on. until lie finis.hes
$eVen rounds.
Thell' are thirteen pll'requ isi," for the validity of III WI!f( circumambulation)
as follows:
l- Bdng a Muslim
2- Being sane
3- Having lhe intention ofperforminuawd!
4- Concealing one's ' <1 ..."," "

5- Being in a state of (ritual and physical) purity

6- Completing $t"ven rounds of cilTIlmambulation
7· Cirmmambulating cou nttrdocl::w1se, keeping tile )(a'ball on one's left
8- Circumambulating the ... hole Ka' hah, avoiding paloSing tllrough l;Jjr
!sml'U (lsllmael's Precinct)" or ascending it and wal king On its ell'sl
9- Circumambulali ngon foot. if possible
1(1-. Observing succnllion ... hile performing 'he $C"\t("f\ rounds of Ulwdf
unless thell' ill call for a pr.>yeror thell' is I Funeral Prayer to pnfonn.
In such a pilgrim is 10 interrupt his {aWllI and otf"r the pRyer.
then he resumes 1II""'/from where he has SlOppro and completes the
Il'maining rounds.
11 · Circumambulating wilhin the borders of AI_ Muj ld AI -Har;l.m (!h e
Sacred Mosque)
12- Beginning uch round of lllwd/al lhe Black Slone
13- Ending the round lIthe Black Stone: IS

After perfunni ng Ihe lfil4a" (Going·forth) IQWIlf it is a confirmed 11(1

of thc S,m""h for a pilgrim to offcr two ra[Ca"s (uni" of prayer); they are
recommended to be performed at the Standing Place of lbr;l.him (Abraham)
if po$sible. Olherwise, a pi lgrim may perform lh em elsewhere in the Sacll'd
 '"
Mosque Of Al -Haram (the Sanctuary). It is an act of the Sunnan to recite tne
SUf3 of AI-Kdfir(m (the Disbelievers)" in the first ",k'ah, and the Sura of AI-
Ikhlils. (Sincerily of in the second, and each to ,",cited following
AI-FJ/juan (0," Opening Cllopler of the QuranJ. Afterwards, a pilgrim heads
towards As-Safi! to perform S/l 'y (going between and A]·Marwah).
When a pilgrim first reaches As·Safl he ascends it, says, Allahu-Akbcl1'" (i.e.
Allah is the Greatest) thrice, and then
"Then: is no deity bul Allah A/o,.,c Who Ila$ 110 partner. To Him
belonss dominion, mid 10 Him bdongs (all) pmise; He gives life
and causes death, and Ht is the Ever-Living Who never djCj; in His
Hand is (all) good, and He is over all things
After that, a pilgrim descends the hill of and heads for Al -Marwah
starting the first round. While so doing, a pilgrim is to wal k at a normal pace
but to jog when being between the two green marked posts, and then a pilgrim
continues walking normally towards the hill of AI-Marwah. When a pilgrim
reaches AI-Marwah, he ascends it and re peats what he has said on by
so doing, the first round is complcted. Then, he de",ends Al -Marwah heading
for A.I.-Saf:l., ensuring wal king where walking is designated and jogging where
jogging is designated. The pilgrim continues this procedure unt il he completes
seven rounds ending at AI-Marwah; goi ng from to AI-Marwah is a
round and returning is another.
Whileperforming'Q 'y (going between As-Safa andAI -Marwah), it isdesirable
for a pilgrim to be occupied with making supplications, rNO iting the Quril.n, and
mentioning and remembering Allah. There is no part icular supplication to be
mad e duringsa 'y, so one may make any supplication h. likos.
As for t he conditions of the validity of sa 'y, they are as follows:
I- Having the intention of performing sa "y
2- Completing seven full rounds beginning from Ai-SaB and ending at
AI-Marwah
3- Having performed lawcljbefore sa"y
 v; /iAJ/

Endnotes

1 .... /·MUJI"d [mll.

2 Muslim.
l Mw/im.
4 801" Mu,hl";r. A ....1"'y bm.=n Mu«4lif.h and Mini.
S AbO DlwlId (I'XI?) [m IS]. An·Nasl·t [JI292I. nd too Mljah (3048) [3148ll.
6 AI.MughNI [51286[ .
? Ab\) [)lwlld ( I [2134 11. AI· Tirmidh t [3/2891. An ·Na.n (3069) [31301]. and
Ihn M1Jm (30J7) [31479].
8 M ull im (JI24) 151491 ond An·NasI·! (3062) 1312981.
9 AI· llukhlr1 (16S4) 1310;711 and tbn M Ija" (:lO21) [314721 .
10 An· NaJAl (:lO57) 1311961 a nd ''''' Mlpb (JOl9) U/ 4761.
11 T.... blr: Sayin" • Alldhll·AkbGr" Al." lilt Gmt ... ).
12 AJ·Bukhl.1 (4410) 181137) and Mu slim (lUll) [515'1.
U AJ ·llukhlr1 ( 1727) 1.JI708) ond Mu slim (lll1) Is/S51.
14 1'J>(1 OIwOd (19114) 12Il«1, Ad·D1raqUlllI (2040) (ZIll9I.lnd "".1»rim1 (1 882) [1/49J).
IS Al· lluWrt (S391) 11 0/4281 and M.... irn (601) (21 1421.
16 Sa'1d too in A .-s."" .. AbO Olwild (I 978) [2I.l4l[. and Ad·l)li,..lnl
(2660) 12/W(.
Ii AI· l\ukMrt ( 1539) (314991 ond Mu>lim (ZaJl) ("':HO) ,
IS AI·Bukl1i rt (8J) [lIB7] .nd Mu.lim 1'143) [5159].
Mu.Hm (JlJ9) [5157 ].
20 '1.. Y, m1nl (th. Y. m, ni) Corn." 11,. soulll<.n rorn .. o( Ill< Ko 'b.ah Ihat f""<$ Y' mon.
ZI •A"""h: 1". pri"' t. J"rt. 0. J" rU ofth. body whkh . .. ill eg. 11O .'po.. l0 oth.rs;.
m."", . ...... h i. from Ih. n... llo Ill< k....... wh . .... In ar.otll<r view il i ...id 10 be lhe
.xt.,nal nrga ... 0( on and U<r<Iioon. A, lot. (,mo"" , .• .......n. il include> ,11 hor body in
I)I\f vK-w ... h<ttas in ..,othe. it i•• 11 he. bodr .. 11>0 .. " her f.a« and 1I&nds.
22 U;p lunI ' U (lsh"",er. Pm:inct}. Th.... mi -circulor sho<, wall locattd • kw
..... cA lhe Ko ' Nb &Bd conoiokrN PO"
13 a..ptn No.. l09ohhrQu, ln.
24 a..ptn No.. 112 " " .. Qu.ln.
 CHAPTER

Days of Tashriq'
and Farewell Tawiif

completion oftheljddah (Going-Forth) Tawdf it is obligatory for

a pilgrim to return W on th e Feast Day' and to spend lhe night there. as
Ibn ' Abbl\s (may Allah be pleased with him) narrated,
il.llahs Messenger (PBUH) did no/ granr anyone (of Ihe pilgrims)
permission to spend the night at Mecca (during the nights of Mina)
ucept for AI- 'AbM., as he used to provide ",Mer Jor the pilgrim.
(10
Thus, a pilgrim is 10 spend th e night of that day at Mina, remaining there
for three night.< if he is not in a hurry. Otherwise, if a pilgrim is in a hurry,
he may stay there only for two nights: the and the twdfth of Dhul -
Hi;jah. At that time, a pilgrim is to shorten all th e praye rs without combining
them: eac h prayer is to bf, performed at its
.,. v, li/IJ!
A pilgrim has to throw pebbles at each of the three Jamrahs of Mirul on
each of the DaY' of Tashriq. Throwing pt:bbles is to be performed when the
sun de clines (i.e. at noon), as (may Allah M pleased with him) narrated:
"AlIahs MfSsenger (PBUH) threw pebbles on the Day of Sacrifice
a/ mid·maming, and after that (i.t. On the deventh, twelfth, and
thirteenth ofDhul-Hijjah) (he used to throw pebbles) when Ihe sun
had declined."'
(Related by the Group of Compilers of Hadlth)
Moreovtr, Ibn 'Urnar (may Allah k plea",d with him) said ,
'We used /0 wail unlilthe sun dee/ined and then we would throw
the pebbles:'
(Related by Al · Bukhliri and Abii D1wi1d)
This shows that the Prophet and his Companions used to observe the
appropriate time for throwing pebbles. 50 pilgrims should follow in the
Prophet's footsteps. as he (PBUH) said:
MLearn your rituals from me (by seeing me paforming thtm):
Thus. the appropriat e time for throwing pebbles on the thue Days of
Tashriq (the eleventh. twelfth. and thirteenth of Dhu l-Hijjah) is after the Sun
declines; it is insufficient to throw the pebbles before that time; rather. we
should follow th e example of the Proph et (PBUH) who said:
your rituals from me (by 5ee;"g me performing them)."
All acts of worship must be performed at the time specified by the Prophet
(PBUH) in his Sutltwh . For example. prayer has specific times at which it is to
be performed; otherwise, it is impermissible. throwing the pebbles
has to be performed at the times specified by the Prophet (PBUH).
The gre.t Muslim scholar, Ibnul-Qayyim (may Allah have m ercy
on him). in his description of the Prophet's (PBUH) way of throwing pebbles
as stated in the honorable Sunnah. said:
'The Prophet (PBUH) rrturned tQ Mincl after performing the Ifcldah
IawJf, and spem the nigl,t tl,ere. In the morning. he (PBUH) waited
until the sun declined ond then he took his camel, without riding
it. ond heoded/or the First lamrah which is nexl to Ihe Mosque of
A/·Khayf, and began to ,lone it. He (PBUH) stoned it with Seven
consecutive pebbles, saying. "AJllhu-Akbar· (i.e. Allah is Ihe Grealtsl)
 upon throwing eMh pebble. Afler Ihat, he (PBUH) approoched il
(the First /amrah) until he became so near, and then he faced lite
qiblah, mised his hands and kept supplicating AUah for quite a long
time approximately equivalent to the time taken 10 recile the Sura
of AI-Baqarnh (the Cow/. Aflerwards, he (PBUH) moved towards
Ihe Middle /amrah and sloned il in Ihe same way, Then, he moved
leftwards near the "aUo/,faced Ihe qiblah, raised his hands, slaying
althe bol/om of the "alley and standing so that Ihe House (i,e, the
/(a 'bah) was on hislFft and Minll on his right, and stoned the wst
lamroh (JamralUl- 'Aqabah) with seven pebbles as well .. • '
Ibnul-Qayyim

,After he
(PBUH) had finished sloning (Ihe Last lamrah; lamratul-
'Aqabah), he hurried back without stopping there to supplicate, It
was said Ihal he did not stop there because of the huge throng of
pilgrirm, 11 wus also said, and this is the most valid opinion, Iha!
the Prophet (PBUH) used to stop to make suppUcation during the
aCI of worship itself (as he did a/ rhe First lamrah and the Middle
Jamt'(lh), So, whell he finished staffing the Last lammh (/amra/u/.
'Aqabah), he thus finuhed performing Ihe ac/ of worship, namely
throwing the pebbles (so he did no/ stop there /0 suppllUlte Allah),
bea ring in mind that makingsupplication during an act of worship is
better than doing after finishing it, 1'his is just like the case of maki:ng
supplications during prayers; the Prophet (PBUH) used to make
suppliUltions during prayer itself. not after finishing it,-'
Thus, throwing the has to be in the following A
pilgrim should staM with the Firstlam rah which is the nearest to and
Al-Khayf Mosque, the one that follows it namely the Middk Jamrah,
and finally the Last }amrah (famrallll· . Aqabah, which is also called 'the Great
}amrah' ), last of the three }amrahs nearest to Mecca, A pilgrim should
throw sev"n consecutive pdIbles at raising his hands upon each
throw and saying, - AlMhu-Akbar" (i.e, Allah is the Greatest) _In addit ion, each
pebble should be thrown into the throwing place (the fenced area surrounding
the pillar) whether it settles or not after falling inside; it is insufficient if a
pebble falls outside it, and another has to be thrown in compensation.
As for pilgrims who cannOt throw the pebbles themselves to sickness
or old age. as well as pregnant women and those women who might be harmed
by the throng of p ilgrims, it is permissible for them to ask somrone else to
 V: flAJJ

Ihrow OIl Iheir behalf. The one who performs sloning on behalf
of another can throw Ihe pebbles for himsdf and for the other pilgrim at the
Same place. In words, he is not obligated \0 stone all !amarhs firstly for
himself then return 10 the First !ammh to start stoning on behalf of the other
pilgrim. as this will very difficult and exhausting to huge throngs;
and Allah Knows best. If the One performing stoning by proxy is performing
the obligation of Ha]) for the first time, then, at each !amrah. h. has to throw
his own p"bbles before throwing those of the other pilgrim.
Having finished ston ing on the twelfth of Dbul -Hijjah, a pilgrim is fru
either to return to Mecca before suns.1 or to spend the night (of the twelfth of
Dhul · Hijjah) in and throw at the three !nmrahs on the following
day, thirteenth, after the ,un declines (at noon). Yet, the choice is
better, as Allah, Exal ted be He, says:
"..• Then whot...,r ha.tell. (his ill two days · thn-e I.
110 .ill UpOIl him; a"d whoever delays /untll the third]· there i.

"0 .i" upo" him -far him who fta .. AIIDh ..•"

(Qur'an; Al-Baqarah: 203)

On the twdfth of Dhul -Hijjah. if the sun sets while a pilgrim is still in
Min;\., Ihen h. must spend the night and do Ih. p<:bble throwing on the
following day. as Almighty Allah says, as mentioned above:
Thell whoever ha.te". (hi$ deparlurt'! i" two days · there i$
...

"a.i" upon him ..." (Qur'un, Al·Baqarah: 203)
"Day" here means "daytime" and does not mean -night:'
If a pilgrim has or has a postpartum p<:riod afler or
before ihro:ll1l, she remains in her illram. She can perform all the
rites of as other pilgrims do, such as standing at 'Arafah, sp"nding the
night at Muzdalifah. throwing the pebbles. and <rending the nights at
Still. it is impermissible for her in such Cases to perform lawJj or SI! 'y unless
she purifies herself from the stale of major ritual impurily. However, if she has
menstrualed after performing Jawdf. it is permissible for her to perform 'y.
as ritual purity is not a prerequisite for.a 'y.
[f a pilgrim desires to return to his home country or dsewhere afler
finishing all the ritt.'S of Hajj and prepared for Iraveling, just before leaving
Mecca he has to perform th e Farewelllawaf so as 10 be the laSI thing done
in Mecca. Again. a menslruating pilgrim is exempted from performing tlte
Chap'<r 9: DaY' of Tamriq and Farcw<t l ]j,w.l/

Fan'w!'ll Iawllf, SO she can travel without doing it, as lbn 'Abbb (m ay Allah
be pleased with him) narrated:
"The people (i,e. pilgrims) were comma'lded (by the Prophet) 10
perform the Farewell Iawdf around the House (the Ko 'bah) as tile
lasl thing ID do before leaving (Mecca), yel menstruating WOmen
were exempted:'
(Related by Al-Bukhari and Muslim)

He also narrated that when the Prophet (PBU H) saw the pilgrims departing
from Mecca, he (PBUH) said to them:
"Nrme amongst you should depMt until he performs rhe Farewell
Iawaf arowld Ihe House (i.e. tile Ka 'bah) as/he los/ thing IDdo (01
) -"
M .cCO,
(Related by !m1ms Ahmad, Muslim, Ab(! and lbn

Mo,",over,lbn 'AbMs narrated:

"The Prophet (PDUH) gave permi5Sion 10 menstruating women

to depart from (Meaa) without performing the Farewell Iawaf
arOll11d the House (i.e, the Ka 'baM provided thal they have already
the Ifadah (Going-forth) Iawllf'"
(Rela ted by !mam Ahmad)
Furthermore, 'A:ishah (the Prophet's wife, may Allah be pleased with
her) narrated:
"S.afiyyah Bint IJ.uyayy memtruated after performing the Ifcldah
Iawdf, SO I made a menlion of her menses to Messenger
(PBUH), whereupon he remarked, 'Well, then she will detain ws,'
/said, '0 Mcsscngerof Allah, she has performed the Ifadah Iawaf
and circumambulated the House, it was after that when slle
menstruated.' Thereupon, ',e
(PBUH) said, '(If 50), then she may

(Rel ated by AI-BukMri and Muslim)

 v, tJ,AJJ

Endnotes

1 Th .. DaY' of AI· ra.shriq: n.. d<v.ntl>, tll< twelfth , and th. lhirtt.nlh of Dhul_Hijjah,
i .•. th. Ih"", daY' following the Day of Sacrifice.
2 The Day of Sacrifice ( '/dul-AJ/pl); Ih.. [tnlh ofDhul·H ijja h)
3 Ibn M10j ah (J.069) P/492).
4 Muslim (3128) [5/52 ]. Abti Dlwiid ( 1971) [21340], A,·Ti rmidhl (894) [3/241 ]. An.
Nasi; (J06J) [3/29S]. and Ibn Mloja h (313(l5) (31485),
5 AI · Bukhlrt (1746) [3173 I1 and Abti D1wnd (19n) [213401 .
6 The I«ond of !he Qur'i.n.
7 Su: "Zlodul-Ma'U' I2I285j.
8 Sa: "Zldul-Ma'dd" 12/2861.
9 Al- BuU,irI (1755) [3/7381 a nd Mu,lim (3107)
10 Ahmad 1193<5) [112231, (3206) [5184 ]. Abii. Dlwiid (2002) [2fl49], and rbn
Majah (}1l70) [3/493 ].
II Ahmad (3505) [113<59].
12 AI -BuWr! (1762) !J/741l] .nd Musl im (3209) [5/85[.
 CHAPTER

Sacrificial Animals (Hady

and Udhiyah)

Hady refers 10 a legally edible animal (such as a camel, a cow or a sheep)

brought to the $. cl"<'d Mosque, slaughter.d there, and sacrificw for the Sake
of Allah, Glorified and Exalted bt He,
Udb.iyah refers to a legaHy edible an imal slaughtered and sacrificed on the
Day Or the Days of Tashrrq for the sake of attaining the closeness
and the pleasure of Allah.
There is an agreement among Muslim scholars on the prescription of
offering a sacrifidal animal for the Sake of Allah, For instance, Irn'rn Tboul -
Qayyim said:
'Offering a sacrificial animal for the Sake of Allah, the Creator, is
regMded as a sacrifiu for oWn self as ones self tends 10 fall into
ruin by sinning. Allah. Exalted be Ht, says, '..• Andfor all religion
 v, li/Ij]
We h"vt "ppai"ted a rite {of stlcrificeJ that they may mmlio" IlK
Nameof AII"h over ...hal He has providtdfor Ihem of {socrifid<l1}
""inIQls ...' (Qur'an: Al -Hajj: 34) Moreover, the slaughtering of
slUrificial anim"ls and the shedding of Illt ;r blood while mentioning
the Name of Allah over tll em MC iegi,lated in all religions."
The besl sacrificial animal 10 offer is a camd, th en a cow, Ihen a sheep. It is
better if a camel or acow is offered byan individual. as it will k a sign ofone's
generosily, and it will also k more beneficial for the poor due to the amount
of meat they have. On the other hand, the best animal to sacrifice is the fattest,
then the most expensive. as Allah , Exalted be He, says:
': .. And whoever hononlhe,ymbols {i,e. dtes} ofAlloh- indeed.
il isfram the piety of hearts." (Qur'an: AI -Hajj: 32)
It is insufficient!o offer a sacrificial animal kfore it reaches the prescribed
age f"r being slaughtered. which is six months for a sheep. five years for a camel.
two years for a cow. and one ye ar for a goat.
A ewe is good enough 10 be offered as hady on behalf of one man, and as
udhiyah on behalf of one man and his household. A 'ame! or a cow is sufficient
as hadyor udhJytl" on behalfof seven people according to Ihe nodith narrated
by that states:
il.llahs Messenger(PBUH} commanded us to become seven partners
(in the sacrifiCf) of a camel ora caw,"
AbO Ayyilb (may Allah he pleased with him) also narrated:
"In the lifetime of the Prophfl (PBUH), a person used to sacrifice
a ewe on behalf of himself and his household: and they would eal
(from it) and feed (othus)."'
(Relaled by lbn Mljah and At-Tirmidhl who deemed il

Yet. il is important to point out that il is bener 10 slaughter a single ewe

Ihan to have seven persons share in slaughtering a camel or a cow.
It is a condition that a sacrificial aoimal. whether hody or udbiytlh, must be
free from all physical defects. Thus, il is insufficient to offer a skinny Or a sick
animal as sacrifice. Likewise, it is insufficient to saaifice a blind animal. a one-
eyed animal, or a lame animal that can hardly walk. A mad animal. a loothless
one, or a very old one with very small or dry udders, a", not acceptable as
sacri(;,e as well, the same Boes for an animal w h kh is obviously sick. for
AI -Barii' Ibn 'Azib (may Allah be plea=:! with him) narratM that the
(PBUH) said:
"Four (lypes of animals) are impermissible to be offered as
sacrifice: a one-eyed animal which lIas obviously lost the sight
of "lie eye, a siCK allimal which i5 obviously sicK, a lame animal
wllich obviously limps, and an allimal with a brokell leg and
110 marrow. -'

(Related by Ahii Oiiwiid and An · Na&a'!)

According 10 most valid opinion, the optimum time for slaughtering
a sacrificial animal, whether it is udiJiyah or hady offered by one
Ha» as tammaW', is during the frum after the Feast ('ld) Prayer
until th e last of the Days of Tasllrlq. It is preferable for one to eat from the
sacrificial animal one offers as uJib.iyah, Or hady in CaSe of performing Hajj
as tammatu ' or its meat is divided as follow", one third for the owner.
one third to be given as gifts, and one third to be given in charity, as Allah,
Exalted be He, says:
"", S" eat of them ilnd !red the miscmble and po"r. H

{Qur'an: AI -Hajj: 2S}

As for a pilgrim who is offering hady (in npiatian for missing

any of the ""s<:nlial rituals of l:J.ajj Or for committins something forbidden
while in a state of he must nat eat any of it at all. If one wants to offer
a sacrificial animal, one should by no means cut any of one's hair or trim any
of one's nails from the first day of Dhul·H ijjah until one offers the sacrificial
animal, for the Prophet (PBUH) said:
'When it is the beginning of Dhul-tiijjah Qlld anyone ofyou intends
to offer QsQaificiil/ he should MOl gel any of his hair cut or
IIails Irimmed uMliI he offers il:'
(Related by Muslim)
In case one does {i.e. olle has trimmed on e's hair or nails}, On e must seek
the forgiveness of Allah, yet one i. not obliged to offer anythins in expiation
in this case.
." V: tJAJJ

Endnotes

1 Mu.lim D i n) ISm ].
2 AI· TI rmid ht (1509) [4191[ ond Ibn Mijah D 14 7) [31s.! 1[.
) AM lliwoo (2802) iJ/161 I. At · Tirmidhl (lSO I) i4/!SI. An· N...n (4381) [4 /2-«1. a nd
loo Mtj.h 1314-4 ) 131539).
4 MliSIim (508'iI) 1111 »1 .
 CHAPTER

'Aqiqah (Sacrificial Animal

for the Newborn)

'Aqiqah is oftbe duties of a father toward his newborn child. It is the

slaughteri ng of a sacrificial animal as a sign of gratefulness to AlJah , Glorified
and Exalted be He, for granting one a child. Offering 'aqlqah is considered a
confirmed act of the Sunnah (Prophetic Tradition), 3$ the Prophet (PBUH)
offered sacrificial animals as 'aqiqah when his grandsons AI'Has"n and Al -
Husayn were born, as related by Ahi! D;\w(td and other compilers of Hadith',
Also. the Prophet's honor"ble Companions and their followers used to offer
sacrificial animals as 'aqlqah for their newborn children.
Some scholars are of the view that 'aqiqah is obligatory. for A' · Hasan
narrated on Ihe authority ofSamurah that Allahs Messenger (PBUH) said:
"Evrry (newborn) boy is pawntd by the offered for him."'
Imlm Ahmad Ibn Hanbal, in npla ining this said, here
m€an$ that (ifht dits as a baby) ht (an interadt with Allah in fawr cfltis partHts
 v, liAJJ
who offered 'aqlqah On the occasion of his birth: Imam Ibnul-Qayyim said,
"A child grows up good-natured and well-mannered if ''''liqah is offered on the
occasion of hi:;/her birth:
Accord ing to the most vali d opinion in this connection, 'aqlqah is a
confirmed act of the Sunna!.. animal as 'aqlqah
is much better than giving its value in charity,
'Aqiqah is a sign of the parents' gratitude to Allah for bless ing them
with a newborn baby, It is also a means of drawing oneself near to
Almighty Allah, being charitable to the poor, and sp iritually ransoming
the newborn child,
Two equal ewes, with nearly the same age and shape, are to b e sacr ificed
as 'aqlqah for a newborn boy, whereas onc ewe is to be sacrificed for a
newborn girl. Umm Korz AI -Ka' biyyah narrated that she had heard the
Prophet (PBUH) saying:
"Two equal ewes are 10 be sacrificed for the (newborn) boy and one
ewe iJ 10 be sacrificedfor a (ne wborn) girl: '
(Related by Ahmad and At-Tirmidh! who it
(authentic) according to a baditll narrated by 'A'ishah)
The difference in the number of the sacrificial an imals offered as ' aqiqah
for males and females is due to the fact that a male's portion of inheritance
in tslam is equal to that of two females, Moreover, the of a father
whom Allah grants a boy is usually much greater than the CaSe of being
granted a girl; this is why 'oqiqali , which is offered as a sign of gratitude to
Allah , is double ia case of a newborn hoy,
Regarding the time of offering 'aqlqa/r, it is preferable to be on the
seventh day after the child's birth, However, it is permissible to offer it
before Or after that day, [t i. also more preferable to name th e child on
that day, as it is stated in the Sut/an and other books of HadUh that the
Prophet (PBUH) said:
is made for him (tIl e newborn baby) on Ihe seventh day
and he is to be named as well (on thal day)."'
Jt is permissible, however, to name the child on the day of hi 51 her birth,
for some scholars maintain that this is more preponderant than naming the
child on seventh day of his/her birth,
a..f«' 11 : Ani ..... fOr m. Nrwbom) .,
On tit( Ql:her hand, it is an act of theSunMn to give Ihe child a good
for the Prop het (PBUH) !.aid:
"(On the Day of Resurrection,) you will be called by your nam&'l
and I>y your fathers names, so give yourselves good lIames."'
(Relat M by Ab\! OdwM )
The Prophet (PBUH) liked good rwnes.· and foriNde giving names
$Uggesting wor.ili.ipping Ol Mr than Allah,' such as calli ng a child ". Abdul-
(servant of the Ka 'bah), •. Abdun-Nabl" (servant of the Prophet),
W' Abdul.Masih" (s<:rvant of /nus). ". "Mu ' AIr (servanl of . All), Or ". Abdul·
Husayn" (servant of AJ ·Husayn). In Ih is regard, Im' m Ibn Hatm (may Attah
have mercy on him)
"Mwlim soholtm agru 0'" the prohibition of giving ch ild",n Mmes
indicating u rvitude to olher tlum Allah .• uch a, .AbJ . Umar; . Abdul_
Kn 'Mh, and the lib. However; is no IIIIDllimou5 Dgrtement On
Ihe prohibition Df referring 10 Dr mrnlionjng lhe ptopk who alrmdy
Iuwt Ihtu namts, such as, " AbJu/·MIIUalib.· '&nl ·A.bJud-Ddr,'
and ,. AbJu-S/rams: hut nat 10 Mmt tlfter them."
Moreover, il is detestable to give a ch ild an inapprop riate name that
suggests a bad qual ity. such as "AI-' ASl" (the di.ob..dient). "Kulayb" (doggy),
"Hanplah" (colocynth), "Murrah" (biltet) , and "t.!a zan" or diffi culty) .
The Prophet (PBUH ) hatN bad names of persons or places,' and he (PBUH)
also pointed out:
"""", detlrest of your mImes to AIInh Dre "Abilu/ldh'
Allah) tlnd •'Abdur-RDi1m6'" of Ihe Elllirtly Merciful)."
(Rdattd by Im!m Muslim and tl.mllth)

Thu$, parents should choose good for their ch ildren and avoid
giving them prohibitM or odious name!: this is one duties towards
their eh ild ren.
Back to the issue of 'aqlqah, the llCrificial animal offert'd is ju.tlike that
oIl"ert'd 3$ udhiyah with to age and characteristics:; the animal chosen to
be 5acriflUd u 'tlqiqah should be al the prescribed age for being slaughtered,
be fr« from any physical def« IS or 5icknrss, and be of proper healt h and
fleshiness. fl is also desirable for one to eat from tM meat of the sac rificial
ani mal one offers as 'aqlqQh; its mut is to be divi ded Into th ree part.!: one
third for the owner, one th ird to be given a$ gifts and one th ird to be given in
 V:HAJI

charity, just utllJiyah. Unlike udhiyllh, it is insufficient for people to shart

in buying an animal and sac rifIce it a. They can not, for amnple .
• hare in onc ,ame! or one cow and sacrifice it like the cue with uJlhiyah. Thil
is be.:aus.e is "crifieed for a soul. so it cannot shared. Moreover.
Mither the Prophet (PBUH) nor his Companions were reported to have shared
in the animals offerrd "" ."'Iiqah.
It i5 t he duty of p,arents to bring up thei r children on moral nlues
and noble mann ers so as to grow up as virtuous men and women; an
Arab poet said:
The infam sums IOgroW up
In the way he was brought up,
When the children grow up. it is 50 difficult to change their characters
or natures. Many Ind ividuals are corru pt because of the way they were
brought up and the lack of moral guidance in Iheir ch ildhood_ Therefore.
child ren should be kepI away from gatherings and corru p t associates.
Horn" should be a righteous, rel igious atmosphere for a child, for it is the
first s-c hool in a child's life. Thus, parents should Spare t heir homes all
means of corruption and viciousness, eS!",cial1y toda y, when the meanS
of corruption are prevalen t everywhere and fi ll up hom e$, except for
t hose safeguarded by Allah's me rcy_ So, paren ts shou ld beware of such
corrupti"" means. and bring up their children On worshipping an d
obeying Allah, hono.ing their religion. appreciat ing the Qu r':ln and
lovi ng it; the..., art the Ir ue means of achi",,;ng fel icity in bol h Ih is world
and the Hereafter.
In short, pan:nts or gua rdiaru Mou[d n:prcsent good ideal! for their chil-
dren through their good manners, morals. habits. and et hics. May Allah gu id e
ul dlto what He likes and pica'.,.

Endnotes

I AbO DlwOd (184 1) 11Itn[, An· Nas&1 (4lJO) [41 11161, and AI, TLtmidht (1=) [4199).
2 Abol DiwOd (2837) 1),1175), AI' r,nnidhJ (1526) WtO I I. A,,· Nas&' (4231 ) [41186), and
lbn Ml}ah (l (65) 1),1551.
) Ahmod (23910) [6131). AbO DlwiId (283S) llm41. At-llrmklh! (l5 17) 141961. An-
(4227) lbn Mlojah
ClIapkf 11 : (Saoifi<ial Anlm:ollOr !ht N<wbom) .67
4 Tht F..... Compilers of UPdlrh.
5 Abmad (21539) [51091. AbO Dt wOd (O,j8) [51149] •• nd Ibn I:1ibbin (no. 194-4).
6 SK "Z6<r'w/·Ma 'd/t" rVl:l6l.
7 NOlo that th< pr<Iix " Ab<!" In Ar. bic mUn, of:' For nampl<, the name
.' Abdulllh" moa n, "..,rvam of Alt.h ,· a nd 110 on.
B s... the fooInoce of ' Ar·R.!wg' ,. ['11246),
, SK "Udw/-.M.J 'W rV l37] and Al · T1,n\idhl (284,j ) [5I LI4[ ,
10 Mualim [5I132J, AbO DlwOd (,j949) (51149 ). At· Tlrmidhl (28J.B) (511321 . and
Ibn MIjah (3728)