What should a woman do first: fast the six recommended days of Shawwal ( Alayam Alsetta Albeed) or fast equivalent to the days she missed in Ramadan due to her monthly period

Praise be to Allaah.
If she wants to earn the reward mentioned in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted for a lifetime” (reported by Muslim, no. 1984), then she should complete her Ramadaan fasts first, then follow it with six days of Shawwaal, so that the hadeeth with be applicable to her too, and she will gain the reward mentioned in it.
As regards the matter of permissibility, it is permissible for her to delay making up her Ramadaan fasts, provided that she makes them up before the next Ramadaan comes along.
Sheikh Muhammed Salih Al-Munajjid

Ijaazah certificate class of Qayedah al Nooraniyyah

In the name of Allah
Assalamu aleikum wa rahmatulahi wa barakatuhu

We are pleased to inform you that there will be a new Qayedah alnouraniyah class starting on 9th September,2013.
  Join it using the following link:

If you feel motivated and advanced enough kindly sign in to study and gain ijazah 
( Note that this class is not organized by us ) 

please contact the Moderator of this class ---- Her Skype ID ---- sho3a3.elma3rifa

her name : Asmahan

when you add her skype ID, on your skype adding request , please copy this message to her : 

 انا من طرف الأخت وفاء و أرجو المساعدة فى ملْ الاستمارة   

( means :   we are referred by sis wafaa , please help us in registration ) 

 أنا لا اتحدث العربية

(  means  I don't speak Arabic ) 

so that the moderator will know how to help you further to register the class and help you further to join the class to work to gain ijazah 

shall you have any further difficulty , our quran teacher sister Wafaa is ready to help you further 

sister Wafaa skype ID - -       wafaa_mohd

( please only contact sis wafaa when the moderator can not help you ) 


We hope this is easier and clearer to help you to join class 


again we like to emphasize , we do not run this class ,so anything you need , try to contact the moderator directly for further help , futhermore, we are not hold any responsibility related to this class that does not run with our management, we only offer you this chance to learn for the sake of Allah and we ask HIM to make it all easy and beneficial to you,ameen ... 

If you completed the course and gained ijazah, please kindly inform us so that we could arrange you a lesson to help our sisters 

Please kindly make intention for Allah and beg Allah to make it all easy for you, ameen

NEW CLASS: Arabic Grammar (Nahw) by sister Iman

In the name of Allah
Assalamu aleikum wa rahmatullahi wa barakatuhu

We are happy to invite you to our new class - Arabic grammar (nahw) by teacher Iman. Please download the book:  
and join us every Friday 9:00pm Egypt time

About the teacher:
Iman Dalloul 
 A Palestinian Arabic teacher who lives in Gaza,Palestine. She graduated from Islamic university in Gaza, Master of Arabic Language. She had been teaching Arabic for six years in primary and secondary school, currently she is still a teacher of Arabic at secondary school.


Conversational Arabic: What is your major? by sister Islam (25th August, 2013)

In the name of Allah
Assalamu aleikum assalam wa rahmatullahi wa barakatuhu

مَا هُوَ تَخُصُّصُكِ؟
Ma huwa takhassusuke?
What is your major?

فَاطِمَة: السَّلامُ عَلَيْكُمْ. مَاذّا تَفْعَلِينَ هُنَا يَا عَائِشَة؟
matha tafa'alena huna ya A'isha?
Assalamu alaikom. What are you doing here, A'isha?

عَائِشَة: وَعَلَيْكُمِ السَّلامْ. كَيْفَ حَالُكِ يَا فَاطِمَة؟ أَنَا فِي انْتِظَارِ صَدِيقَة.
wa alaikom assalam. Kayfa haluke ya Fatima? Ana fen tethare sadeqa.
Wa alaikom assalam. How are you, Fatima? I am waiting for a friend.

فَاطِمَة: سَمِعْتُ أَنَّكِ سَوْفَ تَتَخَرَّجِينَ هَذَا الصَّيْفْ. هَلْ هَذَا صَحِيحْ؟
Same'to annake sawfa tatakharajena haths sayf. Hal hatha saheh?
I heard you're going to graduate this summer. Is that true?

عَائِشَة: نَعَمْ. إِذَا سَارَتِ الأُمُورُ عَلَى مَا يُرَامْ. سَوْفَ أَحْصُلُ عَلَى البَكَالُورْيُوسْ فِي شَهْرِ آبْ. عِنْدَهَا أَنَا فِي حَاجَةٍ لِبَدْءِ البَحْثِ عَنْ عَمَلْ.
Na'am etha saratel umuru a'la ma yuram. Sawfa ahsulu a'alal bakalouryus fe shahre ab. E'ndaha ana fe hajaten lebad'el bahthe a'n a'amal.
Yes. If everything goes alright, I'll be getting my bachelors degree in August. Then I need to start looking for a job.

فَاطِمَة: كَانَ عَلَيَّ أَنْ أَفْعَلَ ذَلِكَ فِي العَامِ المَاضِي. لَمْ يَكُنْ سَهْلَاً. هَلْ لَدَيْكِ أَيُّ عُرُوضٍ لِلْعَمَلْ؟
Kana alayya an afa'ala thaleka fel a'amel made. Lam yakun sahlan. Hal ladayka ayyu u'ruden lela'amal?
I had to do that last year. It wasn't easy. Do you have any job offers?

عَائِشَة: لَا، لَيْسَ بَعْدْ. لَقَدْ أَرْسَلْتُ الكَثِيرَ مِنْ سِيرَتِي الذَّاتِيَّة ، لَكِنَّنِي لَمْ أَتَلَقَّ الكَثِيرَ مِنَ الرُّدُودْ. انَّهُ مِنَ الصَّعْبِ جِدَاً العثُورُ عَلَى وَظِيفَةِ فِي الوَقْتِ الحَالِي.
La, laysa ba'd. lakad arsaltul kathera men serateth thateyya, lakennane lam aalakal kathera menar rudud. Ennahu menas sa'be jeddan alu'thuru a'la wathefaten fel waqtel hale.
No,not yet. I sent out a lot of my CVs but I didn't receive many responses. It's pretty hard to find a job right now.

فَاطِمَة: مَا هُوَ تَخَصُّصُكِ؟
Ma huwa takhassusuke?
What is your major?

عَائِشَة: عِلْمُ النَّفْسْ.
Ilmun nafs.
Psychology.

فَاطِمَة: لَقَدْ كَانَ هَذَا هُوَ تَخَصُّصِي عِنْدَمَا بَدَأْتُ فِي الكُلِّيَّة ، إِلَّا أَنَّنِي تَحَوَّلْتُ إِلَى الهَنْدَسَةِ بَعْدَ السَّنَةِ الأُولَى.

Lakad kana hatha huwa takhassuse indama bada'tu fel kulleyya, ella annane tahawaltu elal handasate ba'das sanatel ulla.
That was my major when I started college, but I switched to engineering after the first year.

عَائِشَة: أَعْتَقِدُ أَنَّهُ أَسْهَلُ لِلْمُهَنْدِسِينَ العُثُورُ عَلَى عَمَلْ
.
A'takedu annahu ashalu lelmuhandesenal uthuru a'la a'amal.
I think it's easier for engineers to find a job.

فَاطِمَة: لَسْتُ مُتَأَكِّدَةً مِنْ ذَلِكْ. اسْتَغْرَقَ الأَمْرُ نَحْوَ ثَلَاثَةِ أَشهُرْ لِلْحُصُولِ عَلَى وَظِيفَة. وَأَخِيرَاً تَمَكَّنْتُ مِنَ الحُصُولِ عَلَى وَظِيفَةٍ بَعْدَ أَنْ وَضَعْتُ سِيرَتِي الذَّاتِيَّة عَلَى أَحَدِ مَوَاقِعِ الانْتَرْنِتْ.

Lastu muta'akedatan men thalek. Estaghrakal amru nahwa thalathate ashhur lelhusule a'la watheefa. Wa akheeran tamakantu menal husule a'la watheefaten ba'da an wada'tu serateth thateyya a'la ahade mawake'el enterner.
I'm not sure about that. It took me about 3 months to find a job. I finally was able to get a job after I put my CV on one of the websites.

عَائِشَة:عَلَى أَيَّةِ حَالْ، إِذَا لَمْ أَجِدْ وَظِيفَة رُبَّمَا سَأَعُودُ إِلَى الجَامِعَةِ لِلْحُصُولِ عَلَى دَرَجَةِ المَاجِسْتِيرْ
.
Ala ayyate hal, etha lam ajed watheefa rubama sa'au'du elel jamea'te lelhusule a'la daarajatel majestair.
Anyway, If I can't find a job I'll probably go back to university to get my Masters degree.

NEW CLASS: Seerah taught by sister Yumna

In the name of Allah
Assalamu aleikum wa rahmatullahi wa barakatuhu

We are happy to invite you to our new class- Seerah (biography of prophet Muhammad (sallallahu aleihi wa sallam)). Teacher will be using book 'Fiqh us Seerah'. You should download the book before the class. Download it HERE
Join us every Friday 10pm Egypt time

About the teacher:
Yumna Muhammed Aly
An Egyptian sister who lives in Cairo, Egypt.She has a BA degree of English, Literature and Simultaneous Interpretation from Faculty of Humanities, Al Azhar University. She is currently working on her MA degree. She is interested in Sirrat of Prophet (PBUH).

Urgent Note to all: No discussion of political or social issues allowed in our classes

In the name of Allah
Assalaamu alaykum wa rahmatullahi wa barakatuh

Praise be to Allah , there is no God but Allah , Mohammad is HIS slave and messenger

I wish here to refer, with great sorrow, to the situation in Egypt. It is so saddening to witness the break-up of the Muslims unity and the misguided behavior of some who are completely heedless of the fact that Allah SWT is the All-Watching, All-Seeing … subhan Allah. I know that you, as muslims, must be sorry for what is happening to our brothers and sisters in Egypt and that we all sympathize with all those who are oppressed.

However, I am writing this letter to ask your support in the following:

First, we need to renew our intention as to why we are
here for classes.
It is mainly for the sake of Allah, to
follow His Word and consequently, reach His pleasure and reward.

Second, you are kindly requested to refrain from bringing up any political or social issues in Egypt or anywhere else,
both in the muslim or non-muslim world.
We do not want to turn our classes into debate rooms or to divert our students' attention from the main purpose of these classes.

Let us all make our intention pure solely for Allah, let us work hand in hand for His Sake only and put aside all our worldly pains and concerns.
What we need here is to focus and exert the best of our efforts in
learning in the hope of gaining Allah's rewards in sha Allah.

I'd like to remind you all of the Hadith in Sahih Muslim :

Book 32, Number 6246:

Abu Dharr reported Allah's Messenger (may peace be upon him) as saying that Allah, the Exalted and Glorious, said:

My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another.

My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you to the right path.

O My servants, all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you.

O My servants, all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you.

O My servants, you commit error night and day and I am there to pardon your sins, so beg pardon from Me so that I should grant you pardon.

O My servants, you can neither do Me any harm nor can you do Me any good.

O My servants, even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of jinns even, become (equal in) God-conscious like the heart of a single person amongst you, nothing would add to My Power.

O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinns too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power.

O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it.

O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good, praise Allah, and let him who finds other than that, blame no one but himself." Sa'id said that when Abu Idris Khaulini narrated this hadith he knelt upon his knees.
So let us all return to Allah ,beg only for HIS assistance and help , let us try not to go against each other , let us love one another ...let us focus on struggling to do good deeds
for Allah said,

"It is but your deeds that I reckon up for you and then recompense you for, so let him who finds good, praise Allah, and let him who finds other than that, blame no one but himself."

Barak Allahu feekum for all your kind understanding and support

May Allah help and guide all muslims ,and may Allah keep us away from all fitnah, protect all muslims ,and bless muslims with guidance and success ,ameen

Hadeeth lesson from 40 hadith Nawawi (22nd August, 2013)

In the name of Allah
Assalamu aleikum wa rahmatullahi wa barakatuhu

On the authority of Ibn Mas’ud, (may Allah be pleased with them), who said: The Messenger of Allah, (peace be upon him), said:

“The blood of a man who is a Muslim is not lawful (i.e. cannot be lawfully shed), save if he belongs to one of three (classes): a married man who is an adulterer; life for a life (i.e. for murder); one who is a deserter of his religion, abandoning the community.”
[Al-Bukhari & Muslim]

Background
Before the arrival of Islam, human life had no value. A person can easily be killed for many different reasons, e.g. revenge, to show the superiority of a tribe, killing a newborn baby girl because it was considered a shame, etc.
When Islam arrived, it stressed on the value and importance of human life. A life must not be threatened unless it is lawful, i.e. where a serious violation of the shariah had occurred. Islam also made it clear that the taking of a human life is the responsibility of the highest authority, i.e. the judge. This is to prevent this practice from being abused for personal interests.
Islam has established rules and regulations for the community that minimize the need to carry out the execution of a man or woman as allowed by the three cases defined in the prophetic saying. Islam is a peaceful religion and it has established rules where people respect each other and live together peacefully, without lives being threatened. In the case of zina, Islam has rules for the Muslim society that regulate relationships. Hence, it is very difficult for the cases mentioned to occur if these rules and regulations are observed. As for ‘deserting the religion’, the Muslim community is based on knowledge where ilm and da’wah are continuously being disseminated and conveyed. Thus people are aware of their religious obligations and the minds of the society are well-protected from being manipulated. All these measures have been set up by Islam to minimize the occurrences of these exceptional cases where the taking of a human life is allowed.
These truly are exceptional cases because during the time of the Prophet, (peace be upon him), (and later during the era of the Rightly-Guided Caliphs) there were only a few cases where such violations or problems occurred.
This prophetic saying should be seen and understood from a positive viewpoint – it is not legal to kill a Muslim except in one of three cases. Because these three cases are exceptional, it shows that the Muslim blood is valued and treasured and is blessed by Allah subhana wa ta’ala.
In the last sermon of the Prophet, (peace be upon him), during his farewell Pilgrimage (which was a few months before he died), he, (peace be upon him), re-emphasized the principle of this prophetic saying which is the sanctity of a Muslim’s blood. Islam encourages Muslims to avoid any kind of act, e.g. violence, injustice, etc. that will lead to violating this principle. All this shows just how important it is not to shed the blood of a Muslim.

Lessons

In Islam what is seen as punishment are actually measures put in place to protect the Muslim society and community. Islam takes precautions to ensure that these evil acts (or the violations of these principles) are minimised. In other words, Islam promotes good values and chastity; it encourages marriage, i.e. the legal relationship between man and woman; Islam also discourages acts that might lead to the violations of this principle, e.g. zina.
Islam makes it clear what the duties and obligations of the Muslim are – how we are to treat and respect each other. Islam places importance in a caring society, where the people, whether rich or poor, care for each other. This minimises hatred and hence conflicts and killings.
Adhering to Islam itself (i.e. to stick to the religion) is another means of minimizing the occurrences of the exceptional cases mentioned in the prophetic saying. The evidence is established and da’wah is conveyed and hence the Muslim community is well educated and knowledgeable. They know and understand the religion and their obligations. They are proud to be Muslims and to live in a Muslim community and they can feel the bounty of Allah subhana wa ta’ala. They would never think of forsaking their religion.
But the problem today is that modern technology, e.g. the media, Internet, entertainment, etc., is being misused to promote the three negative cases mentioned: adultery, violence/murder, and apostasy. These are shown as being normal and acceptable for the sake of entertainment. The world today has made bad, unacceptable behavior and negative elements appear as good and vice versa.
These are serious challenges to the Muslim community today. We have to deal with these challenges very carefully, without forgetting the underlying principles behind this prophetic saying. We have to determine how we can protect the Muslim community from violating these principles. The leaders and du’at of the communities have to determine how to counter or minimize the negative influences of the media, especially in areas like entertainment (TV, movies, etc). We have to study why the rates for things like divorce, adultery, violence and apostasy amongst Muslims are high. We have to revive the true roles of parents, du’ats, teachers, and leaders of the community to solve these problems. We should especially be concerned about protecting the minds and values of the youths.
There have been many researches and studies that show the negative influences of the media, especially television (e.g. like the book written by Prof Jerry Mander: Four Arguments to Eliminate Television, and the book written by Zig Ziglar: Raising Positive Kids in a Negative World). Studies have shown how television have made children become lazy, physically and mentally, how it affects their academic progress, how it can change their attitude, etc. We Muslims can benefit from these studies by learning from them so as not to allow our children to fall into the same pitfalls.
Another problem is the lack of support within the Muslim communities, in terms of education, health, religious guidance, finance, care, etc. So when certain Muslims are in desperate need for help but no other Muslims are taking the trouble to lend a hand, Christian missionaries would come in and take advantage of the situation. They offer their help, financially, spiritually, etc. There are countries where Muslim families would send their children to Christian schools because it is the Christian schools that have shown greater concern towards the well-being of the Muslim children by providing them with better education and future. This leads to some Muslim families forsaking their religion.
In these sorts of situations, it is the Muslims themselves who are responsible for this apostasy because they do not look out for one another.Many Muslims today are victims of mind-manipulation where misconceptions created by; for example, Western Orientalists and Christians have influenced their perception and attitude. This results in the Muslim being less careful about his Islam, living a double-standard life – looking at him from one angle, he looks like a Muslim but looking at him from another angle, he doesn’t seem to have the Muslim identity.
This leads to another problem which is the lack of the Muslim identity among the Muslims. There are Muslims today who are promoting non-Muslim identities or speaking highly of other cultures which in the Islamic view may have negative elements. We should maintain and promote our own identity. We can still benefit from progress of the West, e.g. technology advancement, but we should do so in a positive way, without jeopardizing the image and values of Islam.
We need to hold more conferences or dialogues and discuss issues like how we can benefit from the positive aspects of technology/change/progress and how to avoid technology misuse. Muslim experts should present their views or propose ideas on how we can achieve this.
We need to discuss these issues which are the real challenges faced by the Muslim community today. We should not just talk about Islamic concepts without putting them in context with reality. We should not just talk about these issues theoretically, simply stating what the rulings on Islam are on this or that matter. We need to have an approach that goes deeper and considers the challenges and strategies we need to put in place in order to help the Muslim community to be positive, confident and proud of their Muslim identity. We need to help them so that they do not become trapped by the challenges they face today. We need to create awareness among the Muslim community so that they are aware of their roles and responsibilities.
We need to see how we can revive the original concepts of Islamic values and behavior in a way that will work today.

Creed lessons:

This prophetic saying denotes that Faith is belief in one's heart and acting in
accordance with it. He (peace he upon him) mentioned that a Muslim is to be killed in these cases, if he committed adultery and was married, if he killed another person, or if he apostatized. This means that testifying that there is no god but Allah requires abstention from the Prohibitions of Allah and adherence to His Lawful Matters, It is agreed upon by all Muslims that Islam has given the right in these three cases to take the lives of these people, even if they have uttered the testifying of faith.
The one who deserts Islam and abandons the Muslim community is
considered to be an apostate and he must be killed as a disbeliever, not as
a Muslim punished for a crime. Apostasy can be proven either by the
person's words, with him stating that he is a disbeliever, or it can
appear in his deeds, for example if he makes lawful what is unlawful such
as adultery, drinking alcohol, or committing suicide, or by him making
unlawful what is lawful, or by denying the obligations of offering prayers
and observing the last for example. He may also revile a prophet. Apostasy
also appears in implied actions such as throwing a copy of the printed
Qur'an into a filthy place. An apostate is to be asked to repent for three
successive days without beating or starving him. If he does not repent
during these days, he Is to be killed after the sun sets on the third day.

Juristic Lessons:
Retaliation: In Islamic rulings, whoever kills a Muslim intentionally is to be killed in retaliation, Allah, the Exalted, says, which means, "And We ordained therein for them: 'A life for a life..." (Al-Ma'idah,5: 45) In this way, people can feel that their lives are sale. Allah. the Exalted, says, which means, 'And there is (a saving of) life for you in the Law of Equality in punishment, O men of understanding' (Al-Baqarah, 2: 179)
A legally competent person is to be killed if he kills another intentionally, with no legal excuse, whether the person he kills is a man or a woman. lt is recorded in the book of 'Amr bin Hazm that the Prophet (peace be upon him) said, 'Verily! A man is to be killed for (killing) at woman." It is recorded that the Prophet (peace be upon him) killed a Jew for murdering a slave girl. Retaliation is not to be applied if the murdered person's family pardons the murderer. Jurists agreed that retaliation is obligatory if both the murderer and the one he murdered were disbelievers. Some Jurists, among which are the Hanafy scholars, believed that retaliation must be executed according to the verse, which means, "A life for a life," (Al-Mai’idah, 5: 45) and the prophetic saying in which the Prophet (peace be upon him) said, 'A life for a life.”

Legal Lessons:
Islam prescribed the penalty of killing for a married adulterer and a murderer.
However, it put a condition on the case of the adulterer that he should confess to his crime by himself without any coercion. If he does not admit to it, then it is almost impossible to prove his adultery without any proof. This proof requires the testimony of four upright witnesses who saw the crime with their own eyes. If one inquires into the cases of whipping during the lifetime of the Prophet (peace be upon him) he will find that the penalty was executed based on confessions, as in the case of Ma'i1 and Al-Ghamidiyyah (may Allah be pleased with them). The Prophet (peace he upon him) himself reviewed the case and asked him several times trying to find any doubtful matter that may rescind the execution of the penalty saying, 'You might have (just) kissed'
Furthermore, the prescribed penalty for adultery is not intended as a punishment in itself, but as a means of preventing the unrestrained souls who were breaking free from the restraint of faith and committing this hideous crime. Thus the cases of adultery in the lifetime of the Prophet (peace be upon him) and his Companions after him could be counted on the fingers of one hand. Some contemporary jurists limit the penalty of rape to imprisonment or a fine, but as for adultery, that is committed with the consent of both parties, this is not considered as adultery at all! They prescribe no penalty for it with the argument that they respect personal freedom.
The numbers of illegitimate children have increased, as well as the numbers of murders, burglary, rape, and all the other hideous crimes. All the victims should now be shouting, 'Away with the spurious city with its unjust laws. We are in need of the judgments of the Most Just of all judges'

Social Lessons:

"A life for a life.” As we see, the second life is specified, as if the murderer has killed himself the moment he murdered his Muslim brother. He should be
tormenting himself for the rest of his life, Allah, the Exalted, says about Cane and Abel, which means, 'So the self of the other (latter one) encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers. Then Allah sent a crow who scratched the ground to show him to hide the dead body of his brother, He (the murderer) said: 'Woe to me Am I not even able to be as this crow and to hide the dead body of my brother' Then he became one of those who regretted. Because of that We ordained for the Children of Israel that if anyone killed a person, not in retaliation -, for murder or to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved life of all mankind.” [AiMA'idah, E; 3041)

Conclusion

This prophetic saying needs to be looked at in the positive light where the emphasis is on the value of the human life and not on the punishments permissible for the three cases mentioned. Islam has put in place a system which leads to minimizing the occurrences of the three cases. There are strategies, obligations, etc., which help the Muslims to avoid these acts.
Opponents of Islam look at the prophetic saying in a negative way where they accuse Islam of being murderous and barbaric. But the truth of the matter is Islam values human life, just as it values chastity (iffah or taharah) – a virtue which has lost its value in these contemporary times because of the evil being promoted by the opponents via the media and negative side of technology. These negative influences have also caused some Muslims to interpret this prophetic saying negatively.
One of the biggest problems today is that with there being more and more challenges, the explanation of the prophetic saying should take into account what the problems are that are facing the Muslims today that violate the principles set up by the prophetic saying. We should look into what we can do to promote the principles and virtues mentioned in the prophetic saying (e.g. to uphold chastity, valuing human life, that killing is a crime, etc.) and to minimize their violations.

Fiqh of Hajj- 20th August, 2013 by teacher Umm Ahmad

In the name of Allah
Assalamu aleikum wa rahmatullahi wa barakatuhu


Fiqh Hajj in English

Effects and purposes of Hajj
The aims and purposes of Hajj and great and sublime. There follows an outline of some of them:

1 – A sense of connection with the Prophets (peace be upon them) from our father Ibraaheem who built the House, to our Prophet Muhammad the Messenger of Allaah (peace and blessings of Allaah be upon him) and his respect for the sanctity of Makkah. When the pilgrim visits the sacred places and performs the rituals, he remembers the visist of those pure Prophets to this sacred place.

Muslim (241) narrated that Ibn ‘Abbaas said: We traveled with the Messenger of Allaah (peace and blessings of Allaah be upon him) between Makkah and Madeenah, and we passed by a valley. He said, “What valley is this?” They said, “The valley of al-Azraq.” He said, “It is as if I can see Moosa the Messenger of Allaah (peace and blessings of Allaah be upon him) putting his fingers in his ears beseeching Allaah, reciting the Talbiyah and passing through this valley.”

Then we traveled on until we came to a mountain pass. He said, “What mountain pass is this?” They said, “Harsha or Lift.” He said, “It is as if I can see Yoonus on a red camel, wearing a woollen cloak, the reins of his camel made from fibres of date-palm, passing through this valley reciting the Talbiyah.”

2 – The whiteness and cleanness of the pilgrims’ clothes is a sign of inward purity, cleanness of heart and the purity of the message and the method. This means putting aside all adornment and showing humity, and it is a reminder of death when the deceased is shrouded in similar cloths. So it is as if he is preparing to meet Allaah.

3 – Entering ihraam from the meeqaat is a physical expression of worship and enslavement to Allaah, and of submission to His commands and laws. No one passes it (without entering ihraam) because it is a command from Allaah and a law that He has prescribed. This confirms the unity of the ummah and its following one system with nod differentiation or exemptions with regard to the definition of the meeqaats.

4 – Hajj is the symbol of Tawheed from the first moment the pilgrim enters ihraam. Jaabir ibn ‘Abd-Allaah said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he started to say the words of Tawheed, ‘“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).’”

Narrated by Muslim, 2137; see question no. 21617

5 – It is a reminder of the Hereafter when all the people come together in one place in ‘Arafah and elsewhere, with no differentiation between them. All of them are equal in this place and no one is better than anyone else.

6 – Hajj is a symbol of unity, because Hajj makes all people the same in their clothing, deeds, rituals, qiblah and the places they visit. So no one is better than anyone else, king or slave, rich or poor, are all the same.

So the people are equal in terms of rights and duties. They are equal in this sacred place, and differences in colour and nationality do not matter; no one has the right to differentiate between them.

Unity of feelings, unity of rituals.

Unity in purpose, unity in action.

Unity in words. “People come from Adam, and Adam came from dust. No Arab is superior to a non-Arab and no white man is superior to a black man, except in terms of piety (taqwa).”

More than two million Muslims all standing in one place, wearing the same clothes, sharing one aim, with one slogan, calling upon one Lord and following one Prophet… what unity can be greater than this?

Allaah says (interpretation of the meaning):

“Verily, those who disbelieved and hinder (men) from the path of Allaah, and from Al‑Masjid Al‑Haraam (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there [as regards its sanctity and pilgrimage (Hajj and ‘Umrah)] — and whoever inclines to evil actions therein or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”

[al-Hajj 22:25]

7 – It trains him to be content with modest clothing and accommodation, when he wears two pieces of cloth and it is sufficient for him, and his accommodation gives him just enough room to sleep.

8 – Terrifying the kaafirs and followers of misguidance with this huge gathering of Muslims. Even though they are scattered and different, the simple fact that they come together despite those differences at a certain time and in a certain place is indicative of their potential to unite at other times and in other places.

9 – Pointing out the importance of Muslims coming together and establishing harmony. For we see usually each person travelling on his own, whereas in Hajj we see people coming in groups.

10 – Getting to know the situation of the Muslims from trustworthy sources, since the Muslim can hear directly from his brother about the situation of his Muslim brothers in the land from which he has come.

11 –Exchanging benefits and experience among the Muslims in general.

12 – Meeting scholars and decision makers from all countries and studying the situation and needs of the Muslims, and the importance of cooperating with them.

13 – Achieving true submission to Allaah by standing in the holy places when the pilgrim leaves al-Masjid al-Haraam which is the best of spots, and standing in ‘Arafah.

14 – Forgiveness of sins, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does Hajj and does not speak any obscene words or commit any sin will go back cleansed of sin as on the day his mother bore him.”

15 – Opening the doors of hope to those who commit sin, and teaching them to give up their sin in these holy places, so that they will give up a lot of their bad habits during the period of Hajj and its rituals.

16 – Proclaiming that Islam is the religion of organization, because during Hajj the rituals and time are organized, with every action done in the place and at the time defined for it.

17 – Training oneself to spend in charitable ways and to avoid miserliness. The pilgrim spends a great deal of money for the sake of Hajj, on travel expenses, on the road and in the sacred places.

18 – Increasing piety and making the heart fit to honour the Symbols of Allaah. Allaah says (interpretation of the meaning):

“and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts”

[al-Hajj 22:32]

19 – Training the rich to give up their distinct clothing and accommodation and making them equal with the poor in clothing and in the rituals of tawaaf, saa’i and stoning the jamaraat. This teaches them to be humble and to realise the insignificance of this worldly life.

20 – The pilgrim persists in worshipping and remembering Allaah during the days of Hajj, moving from one sacred place to the next, from one action to another. This is a kind of intensive training in worship and remembrance of Allaah.

21 – Training oneself to be kind to people – so the pilgrim guides those who are lost, teaches those who are ignorant, helps the poor, and supports the disabled and weak.

22 – Developing good characteristics such as forbearance and putting up with annoyance from people, because the pilgrim will inevitably be exposed to crowding and arguments, etc. Allaah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”

[al-Baqarah 2:197]

23 – Training oneself to be patient and to put up with difficulties such as heat, long distances, being apart from one’s family, going back and forth between the holy sites and crowded conditions therein.

24 – Learning to give up one's usual habits and the things that one is comfortable with, because the pilgrim has to uncover his head and give up his regular clothes, and leave behind the accommodation, food and drink that he is used to.

25 – When the pilgrim does saa’i between al-Safa and al-Marwah, he remembers that the one who obeys Allaah and puts his trust in Him and turns to Him, He will not let him down, rather He will raise high the esteem in which he is held. When Haajar the mother of Ismaa’eel (peace be upon them both) said to Ibraaheem, “Has Allaah commanded you to do this?” he said, “Yes.” She said, “Then He will not let us down.” So Allaah raised high the esteem in which she was held and the people, including the Prophets, started to run between the two hills as she had done.

26 – Teaching oneself not to despair of the mercy of Allaah, no matter how great one's worries and distress. For the way out is in Allaah’s hand. The mother of Ismaa’eel thought her son was about to die, and she started to run from one mountain to the other, looking for a solution, and it came to her from a source she could never imagine when the angel came down and struck the ground, and out came the water of Zamzam with its healing for diseases of the heart and body.

27 – The pilgrim remembers that in doing these rituals he is the guest of the most Merciful. The gathering of Hajj is not at the invitation of any government or organization or king or president, rather it is the invitation of the Lord of the Worlds Who has made it an occasion on which the Muslims meet on a footing of equality in which no one is superior to anyone else. Allaah says (interpretation of the meaning):

“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj).

That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade)”

[al-Hajj 22:27-28]

Al-Nasaa’i (2578) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The guests of Allaah are three: the warrior for the sake of Allaah, the pilgrim performing Hajj and the pilgrim performing ‘Umrah.” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, 2464.

28 – Strengthening bonds with the believers, as represented in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “Your blood, your honour and your wealth are sacred to you as this day of yours in this month of yours in this land of yours is sacred.” Narrated by al-Bukhaari, 65; Muslim, 3180.

29 – The season of Hajj is distinguished by complete separation from the people of shirk and kufr who are forbidden to attend any part of it. It is forbidden for them to enter the Haram at any time, no matter what their purpose. Allaah says (interpretation of the meaning):

“O you who believe (in Allaah’s Oneness and in His Messenger Muhammad)! Verily, the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah, and in the Message of Muhammad) are Najasun (impure). So let them not come near Al‑Masjid Al-Haraam (at Makkah) after this year; and if you fear poverty, Allaah will enrich you if He wills, out of His Bounty. Surely, Allaah is All-Knowing, All-Wise”

[al-Tawbah 9:28]

Al-Bukhaari narrated that Abu Hurayrah said: “Abu Bakr (may Allaah be pleased with him) sent me as an announcer on that Hajj [which the Prophet (peace and blessings of Allaah be upon him) appointed Abu Bakr to lead in 9 AH], to announce on the Day of Sacrifice in Mina that after this year no mushrik might perform Hajj and no one might circumambulate the House naked.”
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhamamd and upon his family and companions.

Preface
Praise be to Allah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the prophets and messengers, and upon his family and esteemed companions.
Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad(may the peace and blessings of Allah be upon him)with. A servant's religion is incomplete without it.
A form of worship is only acceptable when the following is true.
1. One devotes it to Allah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among men or for worldly gain.
2. One follows the Prophet's example, in words deeds. This cannot accomplished except knowledge of the Sunnah.
There are three forms of Hajj:
Tamattu'-Ifraad-Qiran
Tamattu': A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when he reaches Makkah, he makes Tawaf and Sa'yi for Umrah. He then shaves or clips his hair. On the day of Tarwiya, which is the eighth of Dhul-Hijja, he puts on his Ihram for Hajj only and carries out all of its requirements.
Ifraad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa'yi for Hajj. He doesn't shave or clip his hair as he doesn't disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day. It is permissible for him to postpone his Sa'yi for Hajj until after his Tawaf for Hajj.
Qiran: A pilgrim wears Ihram for both Umrah and Hajj or he wears Ihram first for Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so. The best of the three forms is Tamattu'. It is the form that the prophet (may the peace and blessings of Allah be upon him) encouraged his followers to perform. Even if a pilgrim makes intentions to perform Qiran or Ifraad he is allowed to change his intentions to Tamattu'; he can do this even after he has performed Tawaf and Sa'yi.
When the Prophet (may the peace and blessings of Allah be upon him) performed Tawaf and Sa'yi during the year of the Farewell Hajj with his companions, he ordered all those who hadn't brought sacrificial animals to change their intentions for Hajj to intentions for Umrah. cut their hair, and disengage from Ihram till Hajj. He said, " If I hadn't brought the sacrificial animal, I'd have done what I've ordered you to do."
If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.
Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing postnatal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rakass which are made each time Wudhu is performed.
When he finishes his prayer he should say: "Here I am for Umrah, here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner." [Talbeeyah].
A man raises his voice when saying this and a woman says it so that only one beside her may hear her.
One in Ihram should say the Talbeeyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah's mercy from Hellfire.
One should say the Talbeeyah during Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrah Al-Aqaba on the Eid day.
When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan."
He approaches the Black Stone, touches it with his right hand and kisses it. If this isn't possible, he should face the Black Stone and point to it.
It is best not to push and shove, causing harm and being harmed by other people.
When touching the Stone, a pilgrim should say the following: "In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad (may the peace and blessings of Allah be upon him)."
A pilgrim must walk, keeping the Ka'bah on his left. When he reaches the Rukn Al Yamani he should touch, but not kiss it, and say: " Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell fire. Oh Allah, I beg of You for forgiveness and health in this life and in the Hereafter."
Each time he passes the Black Stone he should say: "Allah is the Greatest."
During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allah, and recitation of Quran. This is because Tawaf, Sa'yi, and Stoning the Jamrah have been devised for the purpose of mentioning Allah.
During this Tawaf it is necessary for a man to do two things:
1. Al-ldhtebaa' from the beginning of Tawaf until the end. Al-ldhtebaa' means placing the middle of one's Reda' under his right arm and the ends of it over his left shoulder.
When he is finished performing Tawaf, he may return his Reda' to its original state because the time for Idhtebaa' is only during Tawaf.
2. Al-Raml during the first three circuits. Al-Raml means speeding up one's pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.
When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites: "And take ye the station of Abraham as a place of Prayer" Chapter 2, Verse 125 [2:125].
He prays two short Rakaas, as close as conveniently possible, behind Maqam Ibrahim. During the first Rakaa he recites Surah Al-Kafirun [Chapter 109] and during the second one Surah Al-lkhlas[Chapter 112].
When he completes the two Rakaas he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa'a and when he nears As-Safaa he recites: " Verily As-Safaa and Al-Marwah are among the shrines of Allah " [2:158].
He ascends As-Safaa until he is able to see the Ka'bah. Facing the Ka'bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet (may the peace and blessings of Allah be upon him) prayed thus: "There is no Deity but Allah alone," three times, supplicating in between.
He descends As-Safaa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the Qibla, raises his hands and repeats what he said on As-Safaa. He descends Al-Marwah heading towards As-Safaa, taking care to walk where walking is designated, and run where running is designated.
He continues this procedure until he completes seven laps. Going from As-Safaa to Al-Marwah is a lap and returning is another lap.
During his Sa'yi he may recite what he wills of supplications, recitation of Qur'an, and mentioning Allah.
In completion of Sa'yi he shaves his head. A woman clips her hair the length of a finger tip.
Shaving is preferable, except when Hajj is near and there isn't sufficient time for hair to grow back. In this case it's best to clip so that hair will remain for shaving during Hajj.
With that, Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.
In the forenoon of the eighth day of Dhul-Hijja, a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: " Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners."
If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: " If I am prevented by any obstacle my place is wherever I am held up." If he has no such fear, he doesn't make this condition.
A pilgrim goes to Mina and there prays Dhuhr, Asr, Magrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.
When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qibla.
The Prophet (may the peace and blessing of Allah be upon him) prayed thus: "There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.
If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah's grace and abundant gifts. This will strengthen his hope in Allah.
He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafah.
At sunset he goes from Arafah to Muzdalifah and there prays Magrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Magrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.
If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd.
Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:
a) He throws seven consecutive pebbles at Jamrah Al-Aqaba which is the closest monument to Makkah, saying Greatest," as he : "Allah is the throws each pebble.
b) He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamati and Qiran.
c) He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger tip.
These three should be done in the above order if convenient, but there is no restriction if one precedes another.
With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations.
He goes to Makkah to perform Tawaf Al-lfadha and Sa'yi, also for Hajj. It is Sunnah to put perfume on before going to Makkah.
With the completion of this Tawaf and Sa'yi, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations.
After performing Tawaf and Sa'yi, he returns to Mina to spend the nights of the eleventh and twelfth days there.
He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah Al-Aqaba. Each one should be stoned with seven consecutive pebbles accompanied by Takbeer. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.
If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.
When he is ready to return to his country, he makes Tawaf Al-Wadaa, which is seven circuits around the Ka'bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf Al-Wadaa.
1. A pilgrim goes to Madina before or after Hajj with the intention of visiting the Prophet's mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.
2. Upon reaching the mosque he prays two Rakaas of salutation or performs any obligatory prayer that is due.
3. He goes to the grave of the Prophet (may the peace and blessings of Allah be upon him) and he stands before it. He greets him saying the " May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people. "
He takes a step or two to his right to position himself before Abu-Bakr and greets him saying : "May the peace, mercy, and blessing of Allah be upon you. oh Abu-Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."
Then he takes a step or two to his right to position himself before Umar and greets him saying: " May the peace, mercy and blessings of Allah be upon you, oh Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."
4. In a state of purity, he goes to pray in Qubaa Mosque.
5. He goes to Al-Baqee to visit Uthman's grave (may Allah be pleased with him). He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you,
oh Uthman Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." He greets any other Muslims in Al-Baqee.
6. He goes to Uhud and visits the grave of Hamza (may Allah be pleased with him) and the other martyrs there with him. He greets them and preys to Allah to grant them forgiveness, mercy, and pleasure.
The following is incumbent upon the Muhrim for Hajj or Umrah:
1. That he be committed to Allah's religious obligations upon him such as prayer in its time (in congregation for men).
2. That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj ~ [2:197].
3. That he avoids harming the Muslims with words or actions within the Masha'ir or elsewhere.
4. That he avoids all of the restrictions of Ihram:
a. He shouldn't cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.
b. He shouldn't perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.
c. He shouldn't touch, kiss, etc. his spouse out of passion and, even worse, shouldn't have sexual intercourse.
e. He shouldn't be wed or propose to a woman for himself or others. f. He shouldn't wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.
a) He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head. b) He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Ezar or sandals can he wear trousers or shoes.
c) He cannot wear anything with the same qualities of the above mentioned such as an Abea', Qubaa, hat, undershirt, etc.
It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.
A woman cannot wear a Niqab or Burqa'. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.
Allah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.
By the needy before Allah, Muhammad As-Salih Al-Uthaimeen


Abaya': cloak like, woolen wrap.
Abu Bakr: first Muslim Caliph.
Al-Baqee': a place in Madina.
Al-ldhtebaa:placing the middle of the Reda' under the right arm and the ends of it over the left shoulder during Tawaf.
Al-lkhlas: Chapter 112 (Purity of Faith).
Al-Kafirun: Chapter 109 of the Qur'an ( Those who reject Faith).
AlMarwah: name of the hillock where a Muslim begins Sa'yi.
Al-Raml: walking quickly but with small steps during the first three circuits of Tawaf.
Arafah: the most important stop during Hajj, located beyond Muzdalifah.
Ar-Ramy-- The Stoning.
As-Safaa: name of the hillock where a Muslim ends his last lap of Sa'yi.
Asr: the afternoon prayer.
Burqa': a face veil like a Niqab.
Dhul-Hijja: the twelfth month of the Islamic calendar.
Dhuhr: the noon prayer.
Eid: celebration for Muslims.
Ezaar: lower cloth of Ihram.
Fajr: dawn prayer.
Hajj: official Muslim pilgrimage to Makkah.
Hamza: one of the Prophet's uncles and a martyr during the battle of Uhud.
Ifraad: isolated form of Hajj.
Ihram: the ceremonial state of making Hajj or the Hajj garments themselves. Isha night prayer.
Jamrah: Monument in Mina.
Jamrah Al-Aqaba: the monument closest to Makkah.
Ka'bah: the house of Allah in the Holy Mosque in Makkah.
Magrib: dusk prayer.
Maqam Ibrahim: the stepping stone of the prophet Abraham.
Mes'aa: the stretch between As-Safaa and Al-Marwah.
Masha'ir: ceremonial shrines.
Mina: one of the ceremonial shrines, a valley near Makkah.
Muhammad-- the last of the prophets, the prophet of Islam.
Muhrim: a person in Ihram.
Mutamati: a pilgrim performing Hajj Tamattu'.
Muzdalifah: one of the ceremonial shrines of Hajj, between Mina and Arafah.
Namira: mosque in Mina.
Niqab: a face veil revealing the eyes through slashes
Qiran: a pilgrim performing Hajj Qiran.
Qibla: the direction Muslims face to pray.
Qiraan: Accompanied form of Hajj.
Quba: a mosque in Madina, used to be on the outskirts.
Qur'an: the Book of Allah.
Rakaa: a unit of prayer.
Reda': the upper cloth of Ihram.
Rukn Al-Yamani: the corner of the Ka'bah which faces Yemen.
Sa'yi: the walk made between As-Safaa and Al-Marwah.
Sunnah: way of the Prophet.
Surah: a chapter of the Qur'an.
Takbeer: saying "Allahu Akbar ("Allah is Greatest")
Talbeeya: the supplication a Muslim recites once he is in Ihram and has made his intention.
Tamattu': enjoyable form of Hajj.
Tarwiyya: the eighth of Dhul-Hijja.
Tawaf: circumambulation of the Ka'bah
Tawaf Al-lfadha: tawaf for Hajj.
Tawaf Al-Wadaa: farewell Tawaf.
Uhud: the name of a mountain in Medina and the site of the battle by this name.
Umar: the second Muslim Caliph and first Prince of the believers.
Umrah-minor Hajj: the combination of Tawaf and Sa'yi.
Uthman: the third Muslim Caliph and second Prince of the believers.
Wudhu: ablution.





Tamattu` Hajj

Tamattu` means performing `Umrah during the Hajj season, and on the Day of Tarwiah a pilgrim gets into the state of Ihram for Hajj. Anyone intending to perform a Tamattu`` Hajj should on approaching the Miqat make intention for `Umrah. After fulfilling the Hajj rituals, one should offer a sacrificial animal.

Qiran Hajj

In this type of Hajj, a pilgrim should declare his intention to perform both Hajj and `Umrah together. Only when he throws the Jamrah of Al-`Aqabah, gets his hair shaved or cut that he can put off his Ihram. However, he should offer a sacrificial animal

Ifrad Hajj

In the Miqat, a pilgrim of Ifrad Hajj declares his intention for Hajj only. He maintains his Ihram up to the Day of Sacrifice. No offering is required from him.

Umrah

Rituals of `Umrah
In Arabic the word `Umrah is derived from I`timar which means a visit. However, `Umrah technically means paying a visit to Ka`bah, performing Tawaf [Circumambulation] around it, walking between Safa and Marwah seven times. A performer of `Umrah puts off his Ihram by having his hair shaved or cut.


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HAJJ & UMRAH
(STEP   BY   STEP)

      Click here for the rules and more details of Hajj and Umrah. For just the procedure to perform the rites correctly, read the following description.    

   
In this article the procedure to wear Ihram and to perform the rites of Hajj and Umrah are presented in a simplified way. Also included is the procedure to visit the Holy Prophet (pbuh)'s Tomb and his Mosque.
 
1. IHRAM
The literal meaning of Ihram is to make haraam (forbidden). When a haji pronounces the Niyyah (intention) of Hajj and Umrah and utters Talbiyah, certain halaal (permissible) things become haraam for him. This combined action (Niyyah and Talbiyah) is called Ihram. The two sheets that a haji wears are figuratively known as Ihram but the real Ihram is Niyyah & Talbiyah. If someone wears these two sheets and does not declare his intention and utter Talbiyah, he does not become a Muhrim. That is why, before Niyyah and Talbiyah, he can cover his head during two rakahs of Nafl, an act which is not allowed in the real state of   Ihram.
PROCEDURE
  1. Preparations for Ihram. Comb your hair, shape the beard, trim your mustache, cut your nails, and remove unwanted body hair.
  2. Purification. Take a bath with the intention of Ihram otherwise do wudu. Here it is noted that there are two ways of purification:
    • Purification of the body, shower or wudu.
    • Internal purification, sincere repentance on your sins. Say something like this: "O Allah, I sincerely repent on my sins and seek your forgiveness."
  3. Ihram Sheets. Men should wear a sheet of white cloth around the waist and cover the upper body with the other sheet. Women's ordinary clothes are their Ihram. Men should wear the flip-flops (hawai chappal) so that the middle bones of the upper part of the feet are not covered.
  4. Nafl Salah. If it is not makruh (undesirable) time, offer two rakahs of nafl for Ihram by covering your heads.
  5. Advice. If going to Jeddah by an airplane, it is convenient to get into the status of Ihram inside the plane. Here is what you do. Do everything at home or at the airport except Niyyah (intention) and Talbiyah. Have your shower, pray two rakahs of nafl but you are still not in the status of ihram because you haven't done the main thing yet, i.e., intention and Talbiyah which is done at or before the boundary line called Miqat.
Go to the airplane and sit down with the white sheets on. In a Hajj flight when you are close to Miqat, the pilot will announce that this is the border line to make your intention and to say Talbiyah. Those who did not change their clothes before should do so now although it is not convenient inside the plane. Please note that:
    • It is a good idea to ask at the time of boarding if the arrival of Miqat will be announced by the pilot. If not, make your intention and say Talbiyah on your own approximately one hour before you reach Jeddah.
    • If you are flying with a group, follow the instructions of the group leader.
  1. Intention and Talbiyah. Now uncover your head and declare your intention. It is assumed that you are performing Hajj al-Tammat'u in which Umrah is performed first as described later in the "Kinds of Hajj".
"O Allah! I intend to perform Umrah. Please make it easy for me and accept it from me. Amen."
Immediately after that utter the words of Talbiyah three times and as often afterwards as possible. If you don't remember it, you can say its translation in English or in any other language but Talbiah or its translation is pronounced in a loud voice by men and in a subdued voice by women.
TALBIYAH

"Labbayk,
Allahumma Labbayk.
Labbayk.
La shareeka laka.
Labbayk.
Innal-hamda wan-n'imata
laka wal-mulk.
La shareeka lak."
( Here we come,
O Allah, here we come !
Here we come.
No partner have You.
Here we come!
Praise indeed, and blessings, are Yours---
the Kingdom too!
No partner have You!)
  1. Du'a. After this recite Darud Sharif and supplicate to Allah Almighty any du'a in Arabic or in your own language.
  2. Prohibitions of Ihram. After intention and Talbiyah, you are in the status of Ihram and from this time on you should not do acts that are forbidden in Ihram , for example, here are some of the things a muhrim must not do:
    • Cover head (men), cover face (women)
    • Cover the middle bone of the upper part of the feet (Both men and women))
    • Shave / cut hair
    • Cut nails
    • Wear perfume
    • Wear stitched clothing (men) / (Women can wear their ordinay clothes)
    • Hunting / killing
    • Sex
  3. Journey towards Makkah. When this sacred journey towards Makkah al-Mukarrama starts, recite Talbiyah frequently on the way. Then enter the city very humbly and with great fondness still reciting Talbiyah.
After arranging for your residence, proceed to the Haram Sharif to perform Umrah.

2. HAJJ
KINDS OF HAJJ
There are three ways of performing the Hajj:
  • Hajj al-Tamatt'u (Interrupted)
    This is the easiest way of performing Hajj as described below.
  • Hajj al-Qiran (Combined)
    This denotes entering into ihram for both Umrah and Hajj at the same time, not taking it off until the day of sacrifice at Mina.
    In Qiran one has to stick to the long-lasting restrictions of Ihram
  • Hajj al-Ifrad (Single)
    This means entering into ihram only for the Hajj and taking it off only on the day of sacrifice.

HAJJ   AL-TAMATT'U
People who come to Saudi Arabia from other countries usually perform Hajj al-Tamatt'u. The Ihram they wear on or before Miqat is for Umrah only and perform Umrah first, then they slip into their ordinary clothes and on 8 Zil Hijjah they put on Ihram for Hajj at their residence in Makkah and perform the rites of Hajj. It is taken off on the day of sacrifice. This article describes the procedure to perform Hajj al-Tamatt'u.
 

HOW TO PERFORM UMRAH

THE RITES OF UMRAH: The only rites of Umrah are:

  • Entering the state of Ihram
  • Tawaf of Ka’bah
  • Sa’yee between the hills of Safa and Marwah
  • Shaving or clipping of the hair
IHRAM FOR UMRAH AND ENTERING MASJID AL-HARAM
  1. Ihram: You should be already in Ihram for Umrah before entering Mecca as mentioned above.
  2. Entering Masjid al-Haram: While reciting Talbiyah, enter Masjid al-Haram preferably through Bab
Entrance to Grand Mosque
as-Salam with right foot first. Supplicate to Allah and proceed towards Ka’bah. You may recite the following supplication which is usually used before entering a mosque:
Allah huma aftah li abwabe rahmate ka
  1. First Sight: At the first sight of Ka’bah, keep your eyes fixed at Baitullah and standing at one side, it is suggested that you do the following:
    • Say Allahu Akbar three times
    • Say La Ilaha Illallah three times
    • Proclaim Darud on our beloved Prophet (peace be upon him) and very humbly and with tears in your eyes supplicate to Allah for whatever you wish. This is a special time for the acceptance of prayers.

      The idea is to praise and glorify your Creator before proclaiming Darud and supplications. Therefore, in lieu of Allahu Akbar and La Ilaha Illallah, you may recite some other similar holy verses if you so desire.
After this, while uttering Talbiyah, move forward to perform Tawaf of Ka’bah.
TAWAF OF UMRAH
Tawaf means circling around something . Here it means moving around Ka’bah seven times with extreme love and devotion.
  1. Preparation: Pass the upper sheet of Ihram from underneath the right arm and put it on the left shoulder. This act bares the right shoulder and is known as Iztaba. Ablutions (vudu) is essential for tawaf. Reciting of Talbiyah is stopped when you reach Hajar-e- Aswad, the starting point of tawaf.
  2. Niyyah (Intention): Stand in front of Ka’bah facing Hajar-e-Aswad (the Black Stone) in such a way that the whole Hajre-e-Aswad is on your right side. To achieve this end, you may get help from the black stripe on the floor. This stripe should be on your right side. Then without raising your hands make Niyyah (intention) for Umrah:
" O Allah, I perform Tawaf of Umrah to please You. Make it easy for me and accept it from me."
  1. Istilam: Now moving towards right, come in front of Hajar-e-Aswad and kiss it if possible, or touch it with a stick and kiss the stick; if that also is not possible, raise your hands to your ears keeping your open
palms towards Hajre-e-Aswad and say:
" Bismillahi Allahu Akbar Wa Lilla Hil Hamd"
and drop your hands down. Now point the palms of your hands again towards Hajar-e- Aswad and kiss them. This act of kissing Hajar-e-Aswad or pointing towards it is called Istilam.
  1. Tawaf Starts: After Istilam, turn right and start tawaf counter clockwise.
WARNING
    • The authorities often apply perfume to Hajar-e-Aswad, Rukn Yamani and Multazam. If so, do not touch them while in the state of Ihram, otherwise a dum will be required as a penalty.
    • During tawaf, it is not permissible to face or turn your back towards Ka’bah except when you are kissing or pointing towards Hajar-e-Aswad.
  1. Ramal: For the first three circuits of Tawaf of Umrah and Tawaf of Arrival, men are required to move their shoulders and walk with quick short steps. This act is called Ramal and is Sunnah. They walk normally during the remaining four circuits.
  2. Supplications of Tawaf: There are no fixed supplications for tawaf but there are several recommended supplications listed in the books of Hajj and Umrah out of which the following supplication is easy to memorize:
"Subhan-Allah wal-hamdu-lillahi wa la ilaha ill-Allah wa-Allahu Akbar wa la haula wa la quwwata illa-billah."
If you don’t remember these words, you may glorify Allah by repeatedly uttering:
Subhan Allah,
Al-Hamdu lilla,
Allahu Akbar,
La Ilaha Illallah, etc.
The Prophet of Islam (peace be upon him) has said that there are two kalimahs that are light on tongue and (on the day of judgment) they weigh heavy on the scale (Mizan) and are liked by Allah. These kalimahs are:
Subhan Allah Wabe Hamde hi Subhan Allah Hil Azeem (Bukhari, Muslim, Tirmizi)
You may also use supplications used in the daily Salah or you may seek forgiveness of Allah and ask Him whatever you wish in your own language.
  1. Hatim: Hatim is a semi-circular half-built portion which was originally a part of the Ka’bah but which could not be included in the main structure when the Ka’bah was rebuilt. It is obligatory to go around Hatim also while performing tawaf.
  2. Rukn Yamani and its Supplications: After passing the three corners of the Ka’bah you reach the fourth corner known as Rukn Yamani. Touch it with both hands or with right hand. There is a beautiful supplication to be used while walking between Rukn Yamani and Hajar-e-Aswad:
"Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan wa qina azabin-nar."
Our beloved Prophet (peace be upon him) has repeatedly recited this supplication. The first circuit is complete when you reach Hajar-e-Aswad.
  1. Seven Circuits: At Hajar-e-Aswad, start the second circuit by kissing it or pointing towards it as you started the first circuit, i.e., come in front of Hajar-e-Aswad, raise both hands to your ears with open palms towards it and say:
" Bismillahi Allahu Akbar Wa Lillah Hil Hamd
Now kiss both palms and drop your hands. After this go around Ka’bah as you did before and similarly complete the seven circuits.
  1. The End of Tawaf: At the end of seven circuits, do Istilam of Hajar-e- Aswad or point towards it eighth time which is Sunnat Mu’akidah. Also say:
"Bismillahi Allahu Akbar Wa Lillah Hill Hamd"
  1. Iztaba Finished : Now Iztaba is finished, therefore, you cover your both shoulders with upper portion of the Ihram sheet. This does not apply to women.
  2. Multazam: Now, come to Multazam which is a place five or six feet in length between Hajar-e-Aswad and the door of Ka’bah. This is a highly sacred place where prayers are accepted. Among a large crowd of people, if it is possible to reach Multazam, cling to it pressing your chest and cheeks, and while trembling and crying with devotion and with all humility seek Allah’s mercy, His blessings and ask Him whatever you wish. If you are unable to come close to Multazam, just face towards it and supplicate from a distance.
  3. Maqam Ibrahim: Next offer two rakahs of nafls behind and close to Maqam Ibrahim without covering
your head. If it is zawal time when sajdah is not allowed, you have to wait till this undesirable time is passed and then offer prayers.
In the niyyah (intention), say that you are offering 2 rakahs of nafls wajib al- tawaf. Recite Qul ya ayya hal kafroon in the first rakah and Qulhu wallah in the second rakah. After this, supplicate to Allah in Arabic or in your own language. Ask Him whatever you wish and invoke His blessings.
If it is not possible to offer this obligatory prayer near Maqam Ibrahim, it can be offered anywhere in Mataf, or in Hatim or anywhere in Masjid al-Haram or even at any place in Haram of Makkah.
  1. Zamzam: Now go to Zamzam well situated in the basement of the Haram about 200 feet from the Ka’bah’s door. There are separate portions for men and women. Zamzam is the best available water in the world. Drink this water to fill while in standing position saying Bismillah. Then supplicate to Allah:
"Allahummah inni as’aluka ilm-an naafi’an wa rizqan waasi’an wa shifa’am min kulli daa’in."

(O Allah! I implore Thee for beneficial knowledge, for vast provisions, and for cure from every disease.)
 



SA’EY

The literal meaning of Sa’ey is to run or to make effort, but as a Hajj and Umrah term, Sa’ey denotes
walking back and forth seven times between the hills of Safa and Marwah which are situated to the south and north of the Ka’bah respectively. Now there are only signs of these hills and the whole route between them is enclosed in a long gallery.
Sa’ey has a historical background. Prophet Abraham left his wife Hazrat Hajra and infant son Hazrat Ismael in the wilderness of Makkah at the command of Allah. The mother and son lived for five days on the food and water they had when the water was completely finished. The mother ran frantically seven times between the hills of Safa and Marwah in
search of water for her son. Suddenly the fountain of Zamzam oozed miraculously near the feet of Hazrat Ismael. Sa’ey is included in the rites of Hajj and Umrah to commemorate this event of search and struggle.
  1. Istilam of Hajar-e-Aswad. Before starting Sa’ey, do Istilam of Hajar-e-Aswad again the ninth time or point towards it, saying:
"Bismillahi Allahu Akbar Wa Lillah Hil Hamad."
Now Proceed towards Safa. It is a Sunnah to be in the state of ablutions during Sa’ey.
  1. Start of Sa’ey at Safa. Climb the hill of Safa and make intention (niyyah) for Sa’ey:
" O Allah! I perform Sa’ey between Safa and Marwah to please You. Make it easy for me
and accept it from me."
Now recite:
"Inn-as-Safa wal-Marwah min Sha’a’irillah."
(Al-Qur’an 2 : 158)

(Indeed Safa and Marwah are among the Signs of Allah.)
After this climb Safa to the point from where you can see the Ka’bah, then facing the Ka’bah raise your hands in supplication, say Allahu Akbar three times and recite the following supplication or ask Allah whatever you wish:
"La ilaha ill-Allahu wahdahu la Sharika lahu, lahul-mulku wa lahul-hamdu wa ‘ala kulli shai’in Qadeer."
If you don’t remember this, you may use the supplication recited earlier during Tawaf:
"Bismillahi Allahu Akbar Wa Lillah Hill Hamd"
  1. Proceed towards Marwah. Come down from Safa and move towards Marwah while reciting this supplication:
"Subhan-Allah wal-hamdu-lillahi wa la ilaha ill-Allah wa-Allahu Akbar wa la haula wa la quwwata illa-billa."
If you don’t remember this supplication also, recite Subhan Allah, Alhamdu Lillah, Allahu Akbar repeatedly and keep moving. You may also praise Allah and ask for His mercy in your language or use supplications taken from the daily Salah. When you reach two green pillars between which men have to run but the women walk with their normal pace.
  1. At Marwah. When on top of marwah, praise Allah facing the Ka’bah and repeat the same supplications that were recited at Safa. One trip is over, second trip will be on Safa and third trip will be on Marwah.
  2. End of Sa’ey. In the same way, the seventh trip will end at Marwah. In all trips the men will run between the green pillars but the women will walk in a normal way.
  3. Two raka’at Nafl. If it is not an undesirable (Makrooh) time, offer two raka’ats of nafl in the al-Haram.
  4. Shaving or clipping of hair. After Sa’ey, men should get their heads completely shaved or get their hair clipped to the length of the upper third of their finger or a little more. Both shaving and clipping are permissible for men, though shaving is preferable. Women are, however, allowed to have a lock of their hair clipped. They are forbidden to shave their heads.
  5. Umrah is complete. After cutting the hair, umrah is complete. The restrictions of Ihram are finished. Now wear your everyday clothes and lead a normal life. Be thankful to Allah that He provided the opportunity for performing Umrah and lead rest of your life according to the commands of your Creator.
NAFL TAWAF
You may perform Umrah as often as you want according to the above procedure. And if you want to perform just a nafl Tawaf, follow the same procedure, however, in a nafl Tawaf there is no Ihram, no Ramal, no Iztaba and even no Sa’ey.
 
 
PERFORMANCE OF HAJJ
(STEP BY STEP)


 
SYMBOLS

     
Red color is the symbol of Fard the performance of which is imperative otherwise Hajj and Umrah will be invalid.
     
Orange color is the symbol of Wajib the performance of which is obligatory otherwise Dam is required as a penalty.
     
Green color stand for Sunnah or Mustahab (desirable). Try to perform these acts but no Dam is required if not done.
     
White color is a symbol indicating general instructions.
 
8 Zil Hijjah--First Day of Hajj

Hajj Preparations
The date 8 Zil Hijjah starts after the Maghrib prayer of 7 Zil Hijjah. Complete all the Hajj preparations during these night hours.
Preparations for Ihram
Comb your hair, shape the beard, trim your mustache, cut your nails, and remove unwanted body hair.
Bath
Take a bath with the intention of Ihram otherwise do wudu.
Ihram
Men should wear a sheet of white cloth around the waist and cover the upper body with the other sheet. Women's ordinary clothes are their Ihram. Both should wear the flip-flops (hawai chappal) so that the middle bones of the upper part of the feet are not covered.
Nafl Salah
If it is not makruh (undesirable) time, men offer two rakahs of nafl for Ihram in the Haram Sharif by covering their heads. Women can offer these nafls at home.
Intention
and
Talbiyah
Now uncover your head and declare your intention saying:
"O Allah! I intend to perform Hajj. Please make it easy for me and accept it from me. Amen."
Immediately after that utter the words of Talbiyah three times and as often afterwards as possible. Men should say it in a loud voice but women should say it in a subdued tone.
Prohibitions of Ihram
Now the prohibitions of Ihram start. Recall their detail and follow the rules. From this point on men cannot cover their heads for the duration of Ihram.
Departure to Mina
After the sunrise proceed towards Mina. On the way, pronounce Talbiyah as often as you can and also utter other supplications. But it is ok to follow the procedure of your Mu'allim who usually arranges for hajis to leave for Mina during the night after Isha prayers.
In Mina
In Mina offer Zuhar, Asr, Maghrib and Isha prayers. Spend that night in Mina and on 9 Zil Hijjah, offer Fajr prayer there.
 
9 Zil Hijjah--Second Day of Hajj


Departure   for   Arafat
Offer Fajr prayer in Mina, say Takbir Tashriq (Allah-u Akbar, Allah-u Akbar La Ilaha ill-Allah wa-Allah-u Akbar, Allah-u Akbar wa Lillah-il-hamd) and Talbiyah. Get ready and reach Arafat by zawal (declining of the sun).
Bath
Take a bath, if possible, otherwise perform wudu and have meals. Packages of food are usually provided by the Mu'allim. Also take some rest.
Waquf-e-Arafat
Waquf is started at the beginning of zawal (declining of the sun) and ends at the sunset. Spend this time uttering Talbiyah, repent on your sins, seek forgiveness and mercy of Allah, say Darud Sharif and utter all the supplications (du'as) in Arabic and in your own language. It is better to do Waquf while standing but sitting down is also allowed.
Zuhr and Asr Prayers
In Masjid-e-Namrah, the imam leads Zuhr and Asr prayers, combined and shortened, at Zuhr time with one adhan but separate iqamahs. At other places in Arafat, some people similarly combine these two salats. But it is advisable that away from Masjid-e-Namrah, offer them at their proper times with   jama'at as recommended by the most scholars.
Departure for Muzdalifah
When the sun sets in in Arafat, proceed to Muzdalifah without offering Maghrib prayer reciting Zikr and Talbiyah on the way.
Maghrib
and
Isha Prayers
In Muzdalifah offer Maghrib and Isha prayers together at Isha time. For both prayers there is one adhan and one iqamah.
  • First offer Fard prayer of Maghrib with jama'at. Then say Takbir Tashriq and Talbiyah.
  • Immediately after that offer Fard prayer of Isha with jama'at.
  • After this offer two Sunnah of Maghrib.
  • Then offer two Sunnah of Isha followed by Witr prayer.
  • Offering Nafl prayer is optional.
Zikr and Du'a
This is a very blessed night in which glorify Allah, recite Darud Sharif, read Quran, utter Talbiyah and supplicate very humbly. Also take some rest.
Pebbles
Pick up forty-nine pebbles of the size of big grams (chick peas) if Rami is to be performed for three days and seventy if for four days.
Fajr Prayer and Waquf
At the Fajr time after two rakah Sunnah, offer Fard prayer with jama'at. then perform waquf.
Return to Mina
Proceed to Mina when the sun is about to rise.
 
10 Zil Hijjah--Third Day of Hajj


Rami of  Jamrah Aqabah 
In Mina, hit Jamrah Aqabah with seven pebbles one after the other. On account of risk to life, the old, weak or sick persons can perform Rami a little before sunset or at night.
Stop Talbiyah
Stop saying Talbiyah when you throw the first pebble. Also don't stop for du'a. Just go to your residence and do Qurbani (animal sacrifice).
Qurbani (Animal Sacrifice)
There are three days designated for qurbani, i.e., 10, 11 or 12 Zil Hijjah. It can be done any time during day or night. It is usually easy to sacrifice an animal on 11 Zil Hijjah. Do qurbani yourself or ask a reliable person to do it for you.
Halq or Qasr
After qurbani men should preferably get their whole head shaved (Halq) but it is permissible to cut the hair (Qasr) of their whole head equal in length to a joint of a finger (about an inch). It is also permissible to cut the hair (about an inch) of one fourth of the head. A woman is prohibited to shave her head. She can cut about an inch long hair of one fourth of her head. But according to some scholars it is sufficient for a woman to have a lock of her hair clipped.
  • If the sacrifice is postponed till the next two days, Halq or Qasr is also postponed because it comes after the sacrifice.
  • Halq or Qasr can be done at any time up to the 12 of Zil Hijjah even if the sacrifice is not postponed. After Halq or Qasr all prohibitions of Ihram are lifted except the private relations between husband and wife which are permissible after Tawaf-e-Ziarah.
  • Halq or Qasr in Mina is a Sunnah. But you are allowed to do it anywhere in Haram. If done outside the precincts of Haram, it requires a Dam.
  • You have to make sure that Rami, sacrifice and shaving or clipping of the hair are performed in the order in which they are listed otherwise a Dam is required as a penalty.
Tawaf-e-Ziarat
Now perform Tawaf-e-Ziarat. It can be performed any time, day or night, from 10 Zil Hijjah to the sunset of 12 Zil Hijjah. Usually it is convenient to do it on 11 Zil Hijjah. Its procedure is similar to that of Tawaf of Umrah and it is essential that you have performed wudu. According to Sunnah this tawaf is to be performed after Rami, sacrifice and shaving or clipping of the hair, and every effort should be made to do that, but the Fard stands discharged even if Tawaf-e-Ziarat is performed prior to all these practices. As mentioned earlier, Halq or Qasr after Qurbani lifts all the prohibitions of Ihram but the private relations between man and wife are permitted only after this Tawaf.
Sa'ey of Hajj
After this perform Sa'ey. Its procedure is the same as that of Sa'ey of Umrah. It is a Sunnah to make sure that your wudu is intact
Return to Mina
Return to Mina when Sa'ey is done and spend the night there.
 
11 Zil Hijjah--Fourth Day of Hajj


  Rami of  Jamrarat  
Throw seven pebbles on each of three Jamarat after zawal (decline of the sun). Rami is usually easy a little before sunset and at night. And it is permissible to do Rami at night if there is a risk to life.
Supplicate
Throw seven pebbles at Jamrah Oolah. Then move a little forward. And with your hands raised and facing Qibla, praise Allah and recite Arabic du'as or supplicate in your own words. There are no prescribed du'as.
Supplicate
After this throw seven pebbles at Jamrah Wustah. Here too facing Qiblah, praise Allah and earnestly seek his mercy and blessings. No particular du'a is prescribed here either.
Do not supplicate
Then throw seven pebbles on Jamrah Aqabah. But this time do not supplicate at all, after Rami just return to your place.
Second chance for Tawaf
of Ziarah
If you could not do Tawaf-e-Ziarah yesterday, do it today and return to Mina for overnight stay.
Zikr and Ibadah
At your residence, recite Quran, glorify Allah, repent on your sins, and seek forgiveness. Ask Allah whatever you want and don't commit any sin.
 
12 Zil Hijjah--Fifth Day of Hajj


  Rami of  Jamrarat  
Throw seven pebbles on each of three Jamarat after zawal (decline of the sun). Rami is usually easy a little before sunset and at night. And it is permissible to do Rami at night if there is a risk to life.
Supplicate
Throw seven pebbles at Jamrah Oolah. Then move a little forward. And with your hands raised and facing Qibla, praise Allah and recite Arabic du'as or supplicate in your own words. There are no prescribed du'as.
Supplicate
After this throw seven pebbles at Jamrah Wustah. And facing Qiblah, glorify Allah, recite Darud Sharif and supplicate earnestly for whatever you desire. There is no du'a prescribed for this occassion.
Do not supplicate
Then throw seven pebbles on Jamrah Aqabah and come back to your residence without any du'a.
  Last chance for Tawaf
of Ziarah
If you could not do Tawaf-e-Ziarah earlier, it is essential to do it today before Maghrib.
Option
After today's Rami, you have the option to return to Makkah before sunset. But if the sun sets before you are able to depart, remain in Mina for the third night and throw pebbles the next day in the same order.
Tawaf-e-Wida
After Hajj, when you intend to return to your country from Makkah, it is Wajib (obligatory) to perform Tawaf-e-Wida (Farewell Tawaf). Its procedure is the same as that of a Nafl Tawaf.
 
     
VISITING MADINAH
(A Journey of Love)


 
Magnificent View of The Prophet's Mosque
To visit Madinah is not a Hajj or Umrah rite, but the unique merits of the Prophet’s city, his Mosque and his sacred tomb attract every pilgrim to visit it. There is no Ihram nor talbiyah for the visit to Madinah or the Prophet’s Mosque.
Unique Merit of the Prophet’s Mosque. The Prophet (peace be upon him) himself participated in the construction of this mosque, called it "My Mosque" and led prayers in it for years. He has also said that a salah performed in the Prophet’s Mosque is better than a thousand salats in any other place except Masjid al-Haram in Makkah.
According to Hazrat Anas, the Prophet (peace be upon him) has also said:
"The person who offers 40 prayers consecutively in my Mosque, without missing a prayer in between, will secure immunity from the fire of Hell and other torments and also from hypocrisy." (Musnad Ahmad)
Visiting the Holy Tomb. It is a great privilege for the pilgrims to visit our beloved Prophet’s tomb. The Prophet (peace be upon him) once said:
"The person who comes solely for the purpose of paying a visit to my grave, has a right on me that I should intercede for him." (‘Ilm al-Fiqh, Vol. V)
And he has also said:
"The person who performs Hajj and then visits my Tomb, will be regarded as though he had seen me in my worldly life." (Baihaqi)
 

PROCEDURE TO VISIT MADINAH

  1. Travel to Madinah and Niyyah. When you start travel to Madinah, Make niyyah (intention) as such:
" O Allah! I start journey to visit the holy tomb of Prophet Muhammad (peace be upon him). Please accept it from me."
During this journey, recite Darud Sharif frequently. When the city of Madinah is in sight, show your extreme fondness and excitement and humbly enter the city while reciting Darud and Salam.
  1. Masjid-e-Nabvi. After putting your luggage at your residence, take a bath or perform ablutions (vudu), wear nice dress, apply perfume and proceed towards the Prophet’s Mosque while uttering Darud.
  2. Bab-e-Jibril. Enter the mosque through Bab-e-Jibril or Bab-us-Salaam or if this is not possible, enter through any other door.
  3. Right Foot. Place your right foot first in the entrance, praise Allah (such as say Allhu Akbar, Subhan Allah, Alhamdu Lillah, etc.), recite Darud and say:
"Allah humma aftah li abwabe rahamte ka"
  1. Two Raka’t Nafl. If it is not undesirable (Makrooh) time, offer two rakahs of nafl tahiyyat al-masjid (greeting of the masjid) preferably in Riaz al-Jannah near the tomb of the Prophet or otherwise anywhere else in the mosque.
  2. In front of the Holy Tomb.
1. The Holy Prophet
2. Hadrat Abu Bakr Siddique
3. Hadrat Umar Farooq
8.      In front of the sacred tomb of The Holy Prophet (peace be upon him), there are three sections of brass screens and all three have holes in them. Look at the picture carefully. If you stand in front of the middle section between the pillars, you'll see a big round hole on your left. This is in front of the face of the Holy Prophet. Adjacent to it is a door that stays closed. Right after it on the right side is a round hole which is in front of the face of Hadrat Abu Bakr Siddique. On the right of it, there is another round hole which is in front of the face of Hadrat Umar Farooq.
Here is an enlarged view of the screen in front of the sacred face of our beloved Prophet (peace be upon him). Standing in front of it and facing it, say in a respectful and hushed voice:
"Assalamu alaika, ayyuhan-nabiyya wa rahmatul-lahi wa barakatuhu"
(Peace be on you, O Prophet, and the mercy and blessings of Allah.)
After this say:
"Assalatu was-salamu alaika ya Rasul-Allah"
"Assalatu was-salamu alaika ya Nabi-yallah"
"Assalatu was-salamu alaika ya Habib-Allah"
Then supplicate to Allah for good things in this life and the life after death. You may use the same supplication recited earlier during the Tawaf :
"Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan wa qina azabin nar."
  1. Offer Salam of others. Now offer salam of relatives or friends in your own language or say:
"Asslamu alaika ya Rasul Allah min----."
After the word "min", add the name of your friend or relative.
  1. Salam on Hazrat Abu Bakr Siddique. Then move a little to the right and stand before the grave of Hazrat Abu Bakr (may Allah be pleased with him). Greet him and supplicate to bestow His mercy and forgiveness on him.
  2. Salam on Hazrat Umar Farooq. Again move a little to the right before the grave of Hazrat Umar ( may Allah be pleased with him), and greet him and make supplication for him.
  3. Forty Prayers. Men should offer forty prayers (Salat) in the Prophet's Mosque, but it is not a requirement of any kind. It is only Mustahab, i.e., rewarding if done, but if not done there is no sin.
  4. Other places to visit. Some of the other important places to visit are: Masjid Quba, Jannat al-Baqee, graves of Hazrat Hamzah and other
martyrs of Uhud (may Allah be pleased with them) and Masjid Qiblatain, etc.
Among them Masjid Quba is the most important. It is the first mosque in the history of Islam whose foundation stone was laid down by Prophet Muhammad (peace be upon him) himself on his migration to Madinah. To offer 2 raka'ats of nafl in it is equal to one Umrah. After visiting the Prophet’s Mosque and his tomb every pilgrim should try his best to visit it and pray in this mosque as well.
  1. Departure from Madinah. When you have to leave Madinah, offer your Salam again to the Prophet (peace be upon him), cry at this separation, supplicate to Allah and leave with the earnest desire to come back.
  







Advice and Guidelines for those Performing Hajj
Author:Shaikh Muhammad Ibn Jameel Zaynoo
Source:Al-Asaalah Magazine Issue 11 (pg. 45-47)
Translator:isma'eel alarcon
http://www.al-ibaanah.com
Know, my fellow brother, that there are certain etiquettes to the Hajj, which one must abide by and adorn himself with, such as:
1. Maintain cleanliness in your clothes, your tent, the place where you stay, and in your food and drink. This is because keeping clean will aid in preserving your health and in repelling sicknesses.
2. Beware of dropping filth or spoiled food in the roads that people use, for it will cause those performing Hajj to be bothered, and it will cause diseases to spread. So one must remove harmful objects from the road and put them in their proper place (i.e. garbage).
3. Bear the harm that comes from your neighbors with patience, and do not (let that cause you to) harm any of your brothers. Instead, repel their harm in a manner that is better, such as by using kind words.
4. Avoid sexual relations, committing sins, arguing and debating with falsehood, so that your Hajj can be accepted. Listen to the words of Allaah: “So whoever intends to perform Hajj therein (in the months of Hajj), then he must NOT have sexual relations, nor commit sin, nor debate unjustly during Hajj.” [Surah Al-Baqarah: 197] And the Prophet (saws) said: “Whoever goes to Hajj and he does not have sexual relations in it nor does he commit sin, he returns back (from Hajj) like the day when his mother gave birth to him (i.e. free from sins).” [Reported by Al-Bukhaaree and Muslim]
5. Be lenient in your buying and selling, and show good manners. And do not deal with anyone in a manner that he is not pleased with.
6. Beware of smoking, displaying bad manners and insulting others, for reviling a Muslim is sinfulness and fighting against him is disbelief.
7. Do not waste your time in the market places – buying and selling – or in gossiping with the “he said/she said” talk.
8. Be gentle with those around you when performing Tawaaf, kissing the Stone, the Sa’ee, and when throwing the stones (Ramee) and so on. This is from the gentleness that is required, for Allaah’s Messenger (saws) said: “Whoever is deprived of gentleness, he is deprived of all kinds of good.” [Reported in Saheeh Muslim]
9. Do not raise your voice out loud when making du’aa (supplication) during Tawaaf, because it disturbs the others making Tawaaf.
10. Do not push and shove people, especially when kissing the Black Stone. If it is too crowded and there is too much shoving, it is enough for you to just point in its direction. And when casting the stones (Ramee), it is not permissible for you to use large stones, because this has been forbidden in the religious texts and because it will cause harm to those standing (in front of you). Also, do not throw your shoes (instead of rocks) – as some ignorant people do – for this is a reprehensible act! Avoid touching the glass surrounding the Prophet’s grave, and avoid touching the walls of the Ka’abah. Rather what is to be touched and kissed from it is (only) the Black Stone. The Yemeni Corner is also touched. [1]
11. You must shave your head or cut your hair very short when in the state of Hill (out of Ihraam), but beware of shaving the beard off, for that is forbidden according to the unanimous agreement of the scholars. Allaah says: “…with (the hair on) their heads shaven or cut short…” Allaah’s Messenger (saws) said: “Trim the moustaches and leave the beards to grow – Do the opposite of the Majoos.” {Reported by Muslim]
12. Beware of supplicating and calling out to other than Allaah, such as calling to deceased people or others not present. This is from the types of Shirk that Allaah has forbidden in His saying: “And do not call besides Allaah that which can neither bring you benefit nor cause you harm. If you do that, then you will be from the wrong-doers.” What is meant by “wrong-doers” in this ayah are the polytheists (those who commit shirk). If a Muslim commits Shirk, his good deeds become nullified and his Hajj is lost, as Allaah says: “And if you commit Shirk, We will surely cancel out your good deeds and you will indeed be from the losers.” [Surah Az-Zumar: 65]
13. Beware of Riyaa, which is doing a deed for the sake of being seen or heard. An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (saws) said: “O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]
14. Increase in your recitation of the Qur’aan and acting on what is in it, your performing of Tawaaf, your sending of Salaat on the Prophet. And make a lot of supplication, especially at night, because Allaah’s Messenger (saws) said: “Whoever wakes in the night and says when he awakens: ‘Laa Ilaaha IllAllaah wahdahu laa shareeka lahu. Lahul-Mulk wa lahul-Hamd wa Huwa ‘alaa Kulli shay’in Qadeer. SubhaanAllaah wal-Hamdu Lillaah wa Laa Ilaaha IllAllah wa-Allaahu Akbar wa laa Hawla wa laa Quwata Illaa Billaah.’[3] And then he says: ‘Allaahumma Ighfir Lee’ or some supplication, he will be answered. And if he makes ablution and prays, his prayer will be accepted.” [Saheeh Al-Bukhaaree]
Footnotes:
[1] Translator’s Note: The Prophet (saws) said: “Touching the Black Stone and the Yemeni Corner removes sins.” [Reported by At-Timrimidhee and Ibn Khuzaimah and authenticated by Al-Albaanee in his book on Hajj.
[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.
[3] Translator’s Note: This means: “There is no deity worthy of worship except Allaah – alone and with no partner. To Him belongs the Dominion and the Praise and He is Able over all things. Glory be to Allaah, all praise be to Allaah, and there is no deity worthy of worship except Allaah. And there is no movement nor power except by Allaah’s permission.” The next phrase means: “O Allaah, forgive me.”