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HAJI AND UMRAH GUIDE
Compll€d and Prepared by
Talal bin Ahmad al-Aqeel

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HAJJ AND UMRAH GUIDE
Compiled and Prepared by
Tala! bin Ahmad al-Aqeel
e At-Tahqeeq wal -Eedhah
* Si fatul - Haj j wal -Umrah
by Shaykh Abdul -Azi z bi n Abdul l ah bi n Baz
by Shaykh l /uhammad bi n Sal i h bi n Uthaymeen
g
Ahkam Takhtass bi FMu' mi nal bv Dr. Sal i h bi n Fawzan al -Fawzan
* Hi snul -Musl i m
by Shaykh Sa' eed bi n Wahf aFoahtani
* Fatawa al -Li j nah ad-Da' i mah l rom l he Permanent Comml ttee l or Rel i 0i ous Besearch
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At-Tahqeeq wal-Eedhah by Shaykh Abdul-Azjz bin Abdullah bin Baz
.. Silatul- Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
.. Ahkam Takhtass bil-Mu'minat by Dr. Salih bin Fawzan al-Fawzan
.. Hisnul-Muslim by Shaykh Sa'eed bin Wahl al-Qahtani
.. Fatawa al-Lijnah ad-Da'imah from the Permanent Comminee for Religious Research· SA.
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Praise be to Allah who made Hajj to His Sacred House an obligation
upon every able Muslim, and made the accepted Hajj an expiation
for sins and transgressions. And blessings and peace be upon His
chosen Prophet, the most excellent of those who has performed
tawaf and sa' i and the most noble of those who has
praised
Allah
and supplicated, and upon his family, his companions and all those
who have followed his
pattern
and example.
I welcome you, noble
pilgrim,
to this secure city and I ask Allah to
enable
you
to complete the rites of Hajj and Umrah in the way
pleasing to Him, done
purely for His acceptance and cotrectly
according to the Sunnah of His Prophet
#
.May He accept it and
place it in the balance of
your good deeds.
My brother pilgrim, as there is for every group a leader and for
every
journey
a guide, the leader of the Hajj group is Prophet
Muhammad
ffi
and their
guide is his example and Sunnah, for he
has said,' Take from me your rites of Hajj."Therefore, it is incumbent
on everyone who approaches the House of Allah for Hajj or Umrah
to learn the way it was
performed
by the Prophet
ffi
through
accurat e
gui debooks and by aski ng schol ars about any
uncertainties one may have..
This book now before
you, noble pilgrim, is written in clear
language and has a new format which
presents and simplifies for
you
the rulings
pertaining to Hajj and Umrah which I hope
you will
make use ofas
your guide.
4
Praise be to Allah who made Hajj to His Sacred House an obligation
upon every able Muslim, and made the accepted Hajj an expiation
for sins and transgressions. And blessings and peace be upon His
chosen Prophet, the most excellent of those who has performed
tawaf and sa'i and the most noble of those who has praised Allah
and supplicated, and upon his family, his companions and all those
who have followed his pattern and example.
I welcome you, noble pilgrim, to this secure city and I ask Allah to
enable you to complete the rites of Hajj and Umrah in the way
pleasing to Him, done purely for His acceptance and correctly
according to the Sunnah of His Prophet ~ . May He accept it and
place it in the balance of your good deeds.
My brother pilgrim, as there is for every group a leader and for
every journey a guide, the leader of the Hajj group is Prophet
Muhammad ~ and their guide is his example and Sunnah, for he
has said, "Take from me your rites of Hajj."Therefore, it is incumbent
on everyone who approaches the House of Allah for Hajj or Umrah
to learn the way it was performed by the Prophet ~ through
accurate guidebooks and by asking scholars about any
uncertainties one may have..
This book now before you, noble pilgrim, is written in clear
language and has a new format which presents and simplifies for
you the rulings pertaining to Hajj and Umrah which I hope you will
make use of as your guide.
l f you shoul d have any doubt s or quest i ons, t he Mi ni st ry of l sl ami c
Affairs of the Kingdom of Saudi Arabia will be at your service to
clarify whatever you need to know. You will find in its tents and
cabi ns schol ars who can gui de and di rect you.
as Al l ah, t he Exal t ed
has sai d,
"So
ask t he peopl e of t he message
{i . e. schol arsl i f
you do
not know".
I woul d l i ke t o express deep t hanks t o my brot her, Shai kh Tal al bi n
Ahmad al -Aqeel f or t he compi l at i on of t hi s gui debook.
I ask Al l ah t o
pl ace
i t and al l hi s ef f ort s i n t hi s f i el d i n t he bal ance of hi s
good
deeds, and t o i ncrease hi s reward and t hat of hi s col l eagues i n t he
Commi t t ee f or Di st ri but i on of Rel i gi ous Publ i cat i ons t o Pi l gri ms i n
Jeddah for their blessed work.
l f I may advi se you, dear guest
of Al l ah, I woul d remi nd you and
myself to use this precious
time to earn the approval of Him whose
guest you have become within the sanctuary of His noble House
and t o avoi d anyt hi ng t hat angers Hi m, f or Al l ah has sai d,
"And
whoever intends therein
[a
deed] of deviation or wrongdoing
-
We
wi l l make hi m t ast e of a pai nf ul puni shment ".
r i , 1 . 1
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I ask Allah to accept your Hajj and forgive your
sin, and Allah knows
best. Blessings and peace
upon His servant and messenger, our
bel oved i mam and exampl e, Muhammad, and upon hi s f ami l ,
compani ons and f ol l owers. Was
-
sal amu al ai kum wa rahmat ul l ahi
wa barakat uh.
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If you should have any doubts or questions, the Ministry of Islamic
Affairs of the Kingdom of Saudi Arabia will be at your service to
clarify whatever you need to know. You will find in its tents and
cabins scholars who can guide and direct you, as Allah, the Exalted
has said, "So ask the people of the message (i.e.scholarsjif you do
not know".
I would like to express deep thanks to my brother,shaikh Talal bin
Ahmad al-Aqeel for the compilation of this guidebook. I ask Allah to
place it and all his efforts in this field in the balance of his good
deeds, and to increase his reward and that of his colleagues in the
Committee for Distribution of Religious Publications to Pilgrims in
Jeddah for their blessed work.
If I may advise you, dear guest of Allah, I would remind you and
myself to use this precious time to earn the approval of Him whose
guest you have become within the sanctuary of His noble House
and to avoid anything that angers Him, for Allah has said, "And
whoever intends therein [a deed) of deviation or wrongdoing - We
will make him taste of a painful punishment".
// J.' J. ... J. ..
..-l\ \. • - .• ' N
/ __ ..
I ask Allah to accept your Hajj and forgive your sin, and Allah knows
best. Blessings and peace upon His servant and messenger, our
beloved imam and example, Muhammad, and upon his family,
companions and followers. Was - salamu alaikum wa rahmatullahi
wa barakatuh.
Minister of Islamic Affairs, Waqf, Da'wah and Irshad
Salih bin Abdul - Aziz bin Muhammad Aal ash-Shaikh
Al l
prai se
i s due to Al l ah, Lord of the worl ds, and bl essi ngs and peace
be upon our Prophet and upon hi s fol l owers and compani ons
The honored Ka bah i s cal l ed "the Ancrenl House"
It rs the focus of Mushm hearts i n every corner of the gl obe Toward i t
are di rected thei r faces and hearts, humbl y reverent i n prayer to Al l ah
al one, fi ve ti mes a day
Musl i ms have travel ed to l he Anci ent House from every
part of the earth
to perform therr rel i gi ous rrtes and perform tawal around the Ka' bah
si nce the ti me i t was bul l t by Prophet l brahi m (peace be upon hi m) to be
t he Ji r st house f or t he wor shi p ol Al l ah
-
wher e Al l ah woul d be
worshi pped accordi ng to gui dance and true vi si on wi th a pure bel i eftree
from supersi i ti on and erroneous concepts
Al l ah, the Exal ted, sai d:
" l ndeed, the frrst house
fof
worshi p] establ i shed for manki nd was that at
Bakkah
[ i . e,
Makkah] ,
-
bl essed and a gui dance f or t hewor l ds I n i t ar e
cl ear si gns
{asl
Maqam l brahi m And whoever enters i t shal l be safe
And
[due]
to Al l ah l rom the peopl e i s a pi l gri mage (Haj j ) to the House
-
for whoever i s abl e to fi nd therel o a way But whoever di sbel i eves
l by
rel usal l
-
then i ndeed, Al l ah i s free l rom need of the worl ds "
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(3:96-97)
All praise is due to Allah, Lord of the worlds, and blessings and peace
be upon our Prophet and upon his followers and companions
The honored Ka' bah is called "the AncIent House",
It IS the focus of Muslim hearts in every corner of the globe Toward it
are directed their faces and hearts, humbly reverent in prayer to Allah
alone, five times a day.
Muslims have traveled to the Ancient House from every part of the earth
to perform the" religious ntes and perform lawaf around the Ka'bah
since the time it was built by Prophet Ibrahim (peace be upon him) to be
the first house for the worship of Allah - where Allah would be
worshipped according to guidance and true vision with a pure belief free
from superstition and erroneous concepts
Allah, the Exalted, said:
" Indeed, the first house [of worship] established for mankind was that at
Bakkah [i,e., Makkah], - blessed and a guidance for the worlds In it are
clear signs [as] Maqam Ibrahim And whoever enters it shall be safe
And [due] to Allah from the people Is a pilgrimage (Hajj) to the House·
for whoever is able to find thereto a way But whoever disbelieves [by
refusal] - then indeed, Allah is tree from need of the worlds"
(3:96·97)
Dear L4usl i ml
It has been conti rmed trom the Prophet g i n hadi ths of al -Bukhari and [,4usl i m
I
I
t hat l s l am i s bui l t upon f i v e:
_____. _- __- - ___:
Thus, i t i s cl ear t o us t hat Haj j i s among t he pi l l ar s ol l sl am and t hat : - - - . . _- _
whenever a person has the abi l rty, hi s tstam rs not comptete unri t he i ' 1l fi l i ;
i "
per Jor msHal j .
i
- Muham
However,Haj j i s not requi red except once i n a l i feti me AfterAl l ah had
i M€ssengerofAi l ah
madeHaj j an obl i gati on, a man asked the Prophet g
, "l s i t every year,
I
i
O Messenger of Al l ah?" He g repl i ed,
" Haij is once, and for one who does more it is voluntary."
i
Establishment of prayer
(Na(ated by Ahmad Abu Dawud and an-Nasa' i
-
Saheeh) l
The Haj j must be purel y l or AIIah al one, and nol for showi ng off or
l
garni ng a reputati on Al l ah. the Exal ted sard In a hadrth qudsi :
I
Gi vi ng zakah
"l am the most sel f-sutfi ci ent of
partners, needi ng no partnershi p l f one l
does a deed tor Me and for another
l si mul taneousl y],
I abandon hrm and :
hi s
par t ne. shi p' :
(Musl i m and l bn Mai ah) l
In addi ri on theHaj j shoul d be pertormed
accordrng l o the way l aught by
i Fasti ng Ramadhan
Al l ah s l vl essenger g
Hajj (pilgrimage) to the
sacred House ol Al l ah
"Take from me your
devoti onal ri tes
"
(l \rusl i m)
Therefore, we advi se our brothers and si sl ers who i ntend to perl ormHaj j
nol to travel unti l they have l earned how the Prophet
*!
di d i t, so they
can compl y wi l h t he or der ol Al l ah' s Messenger : . . . . ,
i
,,s'1%
%[s
Dear Muslim;
It has been confirmed from the Prophet if! in hadiths of al-Bukhari and Muslim
I that Islam is built upon five: r-" --" _ - "..;
Thus, it is clear to us that Hail is among the pillars of Islam and t h a t , ~ I' t . ~
h h th b
'l' h' I I I t 'I h "es Imony " I, ,. Sno
w enever a person as e a "ty, IS Sam IS not camp e e untl e, god but Alfon and Ihal
performs Hajj, Muhammoo Is ttlll
However. Hajj is nol required except once in a lifetime After Allah had: Messenger of Allah
madeHajj an Obligation, a man asked the Prophet if! ' "Is it every year, :
a Messenger of Allah?" He M> replied,
Establishment of prayer
"Han is once, and for one who does more it is voluntary,' : (salah)
(Narraled by Ahmad, Abu Dawud and an-Nasa'; - Saheeh) !
The Hajj must be purely for Allah alone, and not for shOWing off or 'I
gaining a reputation Allah, the Exalted said In a hadlth qudsJ:
ff
' , , h' f 1
"I am the most self-su IClen! of partners, needing no partners Ip, lone;
does a deed for Me and for another [simullaneously], I abandon him and
his partnership"
(Muslim and Ibn Majah)
In addllion the Hajj should be performed according 10 the way taught by
Allah's Messenger 'l6
Therefore, we advise our brothers and sisters who intend to performHaj]
not to travel until they have learned how the Prophet is did it, so they
can comply with the order of Allah's Messenger:. :
...
[ "Take from me your devotional rites"
(Muslim)
Giving zakah
Fasting Ramadhan
Hajj (pilgrimage) to the
sacred House of Allah
1. The pi l gri m shoul d i ntend hi yherHaj j and Umrah tor the approval o' l
Allah, seeking nearness to Him, and nol for worldly reasons, pride or
posi ti on,
or obtai ni ng a ti tl e or reputati on.
2. lt is desirable for the lraveler to lirst write his will and state what he
owes and what is owed to him He should return any trusts in his
possession
lo their owners or else obtain their permission to retain
them, for our l i ves are i n the Hand of Al l ah.
3, One shoul d repent l rom si ns and di sobedi ence to Al l ah, regretti ng
what was past and determining not to return to such sins again
4 He must return any
property taken unjuslly if he had done so, and
compensate
peopl e l or wrongs done to them l f unabl e, he must ask
them tor thei r forgi veness
5. For Hajj or Umrah one must use halal wealth because Allah is pure
and accepts only what is pure
6. One shoul d avoi d al l ki nds of wrongdoi ng He shoul d not harm
anyone by his tongue or his hand. He should not
push
and crowd
other
pi l gri ms i n a way that wi l l harm them. He shoul d nei ther
backbite others nor spread
gossip; nor should h€ argue with his
compani ons or ol hers except i n a good way. He shoul d nol l i e or say
thi ngs about Al l ah of whi ch he has no knowl edge
,rr,s[.?,e
E h -
%rN'
1. The pilgrim should intend hisJher Hajj and Umrah for the approval of
Allah, seeking nearness to Him, and not for worldly reasons, pride or
position, or obtaining a title or reputation.
2. It is desirable for the traveler to first write his will and slate what he
owes and what is owed to him. He should return any trusts in his
possession to their owners or else obtain their permission to retain
them, for our lives are in the Hand of Allah.
3. One should repent from sins and disobedience to Allah, regretting
what was past and determining not to return to such sins again.
4. He must return any property taken unjustly if he had done so, and
compensate people for wrongs done to them. If unable, he must ask
them for their forgiveness.
5. For Hajj or Umrah one must use halal wealth because Allah is pure
and accepls only what is pure.
6. One should avoid all kinds of wrongdoing. He should not harm
anyone by his tongue or his hand. He should not push and crowd
other pilgrims in a way that will harm them. He should neither
backbite others nor spread gossip; nor should he argue with his
companions or others except in a good way. He should not lie or say
things about Allah of which he has no knowledge
7. The
pi l gri m
shoul d l earn and understand the rul i ngs pertai ni ng
to Hai i
and Umrah.
8. The traveler should be attentive to all his duties, the greatest
ot which
is prayer
al its proper
time in congregation He should increase nts
good
deeds such as reci i i ng the Our' an, rememberi ng and
menti oni ng Al l ah, suppl i cati on, ki ndness to peopl e through word and
deed, hel pi ng l hose i n need, gi vi ng
sadaqah l o the poo(
orderi ng
what i s ri ght and forbi ddi ng what i s wrong.
9. lt is recommended that the traveler do his best to choose righteous
compantons.
10. The travel er shoul d have good
moral s and manners wi th
peopl e,
i ncl udi ng pati ence
and forgi veness, gentl eness
and ki noness,
forbearance, modesty, generosi ty,
i usti ce,
mercy, trustworthi ness,
trulhtulness. loyalty, piety,
etc.
1l lt is desirable that the traveler advise his family to be conscious ol
Al l ah, for that i s what Al l ah has i nsl ructed the former and l ater
peoples
'12
lt is desirable that the traveler recites regularly the supplications and
words taught by the Prophet
49
,
among them the supplications when
setting oul and when boarding the means ol transport
'ro$[7r
G 9 -
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7. The pilgrim should learn and understand the rulings pertaining to Hajj
and Umrah.
8. The traveler should be attentive to all his duties, the greatest of which
is prayer at its proper time in congregation He should increase his
good deeds such as reciting the Qur'an, remembering and
mentioning Allah, supplication, kindness to people through word and
deed, helping those in need, giving sadaqah to the poor, ordering
what is right and forbidding what is wrong_
9. It is recommended that the traveler do his best to choose righteous
companions.
10. The traveler should have good morals and manners with people,
including patience and forgiveness, gentleness and kindness,
forbearance, modesty, generosity, justice, mercy, trustworthiness,
truthfulness, loyalty, piety, etc.
11 It is desirable that the traveler advise his family to be conscious of
Allah, for that is what Allah has instructed the former and later
peoples.
t 2. It is desirable that the traveler recites regularly the supplications and
words taught by the Prophet ilis ' among them the supplications when
setting out and when boarding the means of transport.
(See p.75)
"Labbayk
l or
Umrah and Hal l ",
i l he i ntends
Haj i al -Qi ran'
l hram i s the frrst o{ the ri tes of Haj j and Umrah
It means the i ntenti on (ni yyah) to enter the state of consecrati on for HaJi
or Umrah The l rme for performance of Umrah i s any ti me throughout
the year The ti me l orHaj j i s duri ng theHal i months, whi ch are:
i--_-*-
I Snawwat, Dhul -Oa' dah and the fi rst ten days of Dhul ' Hi i j ah. I
l :,:_:"::*_:::*:*_ ___ -'--- -,J
The duti es of Haj j and Umrah begi n wi th i hram at the meeqat
(a potnt
some di stance trom Makkah beyond whi ch a
pi l gnm may not pass
wi thout i hram
-
Rel er to
Page
10)
When someone i ntendi ng Haj i or Umrah reaches l he meeqat on l and by
car or other l ransport, he shoul d make ghusl (a compl ete bath) and
scent i f i l i s easy l or hrm, but there i s no stn upon hi m i l he does nol
bathe Then he wears two cl ean whi l e i hram garments
-
one
around hi s wai st and the ol her over hi s shoul ders There i s no
dress for a woman i n i hram, bul she wears whatever
adequal el y covers her body oI any col or, as l ong as i t l s
conspi cuousl y decorati ve
Then, he/she makes intention of ihram tor Umrah or Hajj, saying:l
(
.
See page 1 5 for an expl anati on of these terms
)
Wi th l hese words he has begun the tal bi yah. announci ng that he i s
i n the state ot i hram
When the pi l gri m comes by sea or by ai r, i t has become customary
the caotai n or a crew member to announce approach to the meeqal
that l he pi l gri ms among the passengers can prepare themsel ves
i hram Then when they reach the meeqat, they begi n the tal bi yah
Haj j or Umrah
It i s al l owabl e for the pi l gri m to put on hi s i hram garments at home i n hi
own country and begi n the ri tes of Hai l or Umrah i n the shi p or
wi th pronunci ati on of the tal bi yah upon reachi ng the meeqat
"Labbayk lor
Umrah", i t he
i ntends onl y
'Labbayk
for Umrah
with release until
Hajj", if he intends
Hajj al'Tamatlu'
"Labbayk for
Umrah". if he
intends only
Um' h
"Labbayk for Umrah
with release until
Hajj", if he intends
Hajj al· Tamahu'
"Labbayk for
Umrah and HaJJ",
if he intends
Hajj al·Qiran'
l.8bbl1yl< fOt Hall
It h<llntends Hajj
010<' ( I·Uradl'
..
Ihram is the first of the rites of HaJJ and Umrah
It means the intention (niyyah) to enter the state of consecration for HaJJ
or Umrah. The time for performance of Umrah is any time throughout
the year The time for Hajj is during the Hajj months, which are:
Shawwai. Dhul-Qa' dah and the first ten days of Dhul- Hijjah.
The duties of Hajj and Umrah begin with ihram at the meeqat (a pOint
some distance from Makkah beyond which a pilgrim may not pass
without ihram - Refer to page 10)
When someone intending Hajj or Umrah reaches the meeqat on land by
car or other transport, he should make ghusl (a complete bath) and use
scent if it is easy for him, but there is no Sin upon him if he does not
bathe Then he wears two clean white ihram garments - one w r a p ~ d
around his waist and the other over his shoulders There is no particular
dress for a woman in ihram. but she wears whatever clothing
adequately covers her body of any color, as long as it is not
conspicuouSly decorative.
Then, he/she makes the intention of ihram for Umrah or Hajj. saying:
( " See page 15 for an e.planation of these terms.)
With these words he has begun the talbiyah. announcing that he is
in the state of ihram.
When the pilgrim comes by sea or by air, it has become customary fo
the captain or a crew member to announce approach to the meeqat
that the pilgrims among the passengers can prepare themselves f
ihram Then when they reach the meeqat, they begin the talbiyah fa
Hajj or Umrah
It is allowable for the pilgrim to put on his ihram garments at home in hi
own country and begin the rites of Hajj or Umrah in the ship or pia
with pronunciation of the talbiyah upon reaching the meeqat
IMen recite the lalbiyah In a loud voice. and women Quietly to themselves. I
:
Before ihram it is recommended to do th€ following:
l
1 Tri m the nai l s and mustache, remove underarm and Dubi c hai r
2 Wash the enti re body when i t can be done easi l v But there i s no
bl ame i f one does not bathe
r The aforementioned is from the Sunnah and aDplies to both men and woren
3 The man removes al l of hi s regul ar (sti tched)
cl othi ng and puts on the
i hram garments
4 The woman removes her fi tted face mask or ni qab She can cover
her face from non-mahram men by l etti ng down a
part
of her headcover
(khrmar) over i t, and there i s no probl em i l the ctoth touches her face
5 After bathi ng, the man perfumes hi s body, but not hi s i hram garments
The woman uses only a faint scent that will not be noticeable
6, Upon compl eti on ot i hat menttoned above, the pi l gri m makes the
i ntenti on to compl ete the Haj j or Umrah, and by doi ng so he/she has
entered the state ol i hram, even wi thout havi ng pronounced
anythi ng
out l oud l f one i ntends i hram i mmedratel y after an obl i gatory prayer i t i s
good- Or he can
pray
tvvo rakahs as the Sunnah after wudhu
l f one i s performi ng
Haj j or Umrah on behal f of someone el se, he makes
thal i ntenti on at the ti me of i hram, and may say, "Labbayk for so-and-so
,'
i
assumi ng i hram.
i
The Words ol Tal bi yah
+
"Labbayk-Al l ahumma l abbayk Labbayka ta shareeka l aka tabbayk
l nnal -hamda wan-ni mata l aka wal -mul k La shareeka l ak
,'
(l respond
l i n
obedi ence] to You, O Al l ah, I respond I respond
-
no
partner
i s there to You I respond
All praise
and lavor is Yours, and sovereignty There rs no partner
to
you
)
When to Recite the Tg]bilah
:
- . -
3
,,,S17,
%lulS
The Words of Talbiyah
· .
1Before ihram it is recommended to do the following:
1 Trim the nails and mustache, remove underarm and pubic hair
2 Wash the entire body when it can be done easily But there is no
blame if one does not bathe.
I The aforementioned is from the Sunnah and applies to both men and women.
3, The man removes all of his regular (stitched) clothing and puts on the
ihram garments_
4 The woman removes her fitted face mask or niqab She can cover
her face from non-mahram men by letting down a part of her headcover
(khlmar) over it, and there is no problem if the cloth touches her face
5 After bathing, the man perfumes his body, but not his ihram garments
The woman uses only a faint scent that will not be noticeable
6. Upon completion of that mentioned above, the pilgrim makes the
intention to complete the Hajj or Umrah, and by doing so he/she has
entered the state of ihram, even without having pronounced anything
oulloud. If one intends ihram immediately after an obligatory prayer it is
good. Or he can pray two rakahs as the Sunnah after wudhu
If one is performing Hajj or Umrah on behalf 01 someone else. he makes
thai intention at the time of ihram, and may say, "Labbayk for so-and· so.. "
................+
"Labbayk-Allahumma labbayk Labbayka la shareeka laka labbayk
Innal-hamda wan-ni mata laka wal-mulk La shareeka lak "
(I respond [in obedience] to You, a Allah, I respond I respond - no
partner is there to You I respond
All praise and favor is Yours, and sovereignty There IS no partner to You)
When to Recite the Talbiyah _ __ ,
--- . __ .' i-
Durfng Umrah. (rom Ihe moment 01 ihram un 1Ih beginning of tawaf.
I
DUTlr19 H a ~ trom the momenl 01 Ihram Imlll the stoning the large pilar
(jamra.n) on the mom ns 01 Eld
The.. no
palllC. r JW
Sl*1Iled in
~ " n l h fc
assuming ihram. ,
The Prophet
g
specified five points for entering ihram lorthose
intending Haii or Umrah. These are:
the meeqat for lhose coming from Madinah Today it is called
"Abyar
Ali"'
and is 45O kilometers lrom Makkah al-Mukarramah.
the meeqat for those comi ng l rom or through Syri a, Jordan, northern
the meeqat tor those comi ng from or through Naj d (eastern Arabi a). l t i s
now called
"as-Sayl
al-Kabeer"
and lies 75 kilometars from Makkah.
the meeqat for those coming lrom Yemen and farther south Today'
peopte
assume i hram from as-Sadi yah,
which is 92 kilomoters from Makkah.
the meeqat lor those coming from the direction of lraq'
which is 94 kilometers from Makkah al-Mukarramah
It is obligatory lor everyone intending Haij or Umrah 10 assume ihram
betore entering the area beyond these
points. Any who knowingly
pass
through without ihram must retum to the me€qat tor ihram'
otherwise the violation requires the slaughter of a sh€op in Makkah tor
diskibution to the ooor
Y
The Prophet 'IIi specified five points for entering ihram for those
r·"'·· ,.. intending Hail or Umrah. These are:

AI-Juhtah
Yalamlam
Dhatu Irq
the meeqat for those coming from Madinah. Today it is called "Abyar Ali",
and is 450 kilometers from Makkah al-Mukarramah.
the meeqat for those coming from or through Syria, Jordan, northern
Hijaz, North Africa and Egypt.!t Is near the lawn of Rablgh.
183 k1lomelers from Makkah, from which people nowadays enter Ihram.
the meeqat for those coming from or through Najd (eastern Arabia). It is
now called "as-Sayl al-Kabeer"
and lies 75 kilometers from Makkah.
the meeqat for those coming from Yemen and farther south Today,
people assume ihram from as-Sadiyah,
which is 92 kilometers from Makkah.
the meeqat for those coming from the direction of Iraq,
which is 94 kilometers from Makkah al-Mukarramah.
It is obligatory for everyone intending Hajj or Umrah to assume ihram
before entering the area beyond these points. Any who knowingly pass
through without ihram must return to the meeqat for ihram,
otherwise the violation requires the slaughter of a sheep in Makkah for
distribution to the poor
i : ' . \ ' ,
Z 2 . ' : ' . , ' , : ' . '
l ; . r t . , l
-
t i t
- , . 4 ' . : :
1 : : , 4 ' a ' . a t -
: ; r : :
D r L l l L f , ! i ai l
1, <C
k a na: cr s
\
Dh a L J r q
\
9 i f , l o me i e r s
1 83 k onr et er s
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\ I
Oe r l a l u l a . ? - 7
\
2r z'
V
\
i ai Snl ar f
neS Cj -. i t t : t at f l , 1J({a, . 1- aSSLt f rC l I a I
' Cr
! -: t l
i raj t t f l : t \ (; t f r
. . j a
i
i l t l f cf t Jnl i l f r i t ar ! l . si
l r l
l i r at r : . t f oi l Lr Ll s t ! : | ! i r t r l r r J t : t
r ar
' . l r i l
l l
s a i a l r i r ' \ , : l r e l r e J . e s l . ' f
, r l i
a f ' s a l l i i i ' e e f r
T. osi . r ' f o
, . e
ns al e l i r e
' r t eeqdi
: i l ?: r i t ' exa: | l ) r t
'
. l ei i cl f
l vl ast . t . an 3ac Bai r . ; t i r J r ' , - Sa i ] - of a. - : f Sl aTa f , <sr : , r e nT: l r l
i {l m t i rc I r i t nre. s
Fi I l hf f ' t
' i t
.
| : a. . t : i , l 11- . , i ; : 11r t j i r f r r Fr i t ! ui
11·' r •
"They are lor those who come from them <'.Ix! those from beyond theml
who intood Hajj <lIld Um.ah."
(AI·Bukhan and MuslIm)
Residents of Msl<l<a'i essurne !I,ram iar Kllij irom Me.!<'kah itsG-li,
but lor Urnr"It, !lle!' mvsl go to an area olJtslde lhe Oord"r;; 0, the heram
sQnC1lJGJf)', e nt1Hrest of whIch Is al-Taneern.
I,.vl10 live inslc.. e the meeqa! a rec'l , fo, eXCl:1ipl€, fn ,Je{jd'r·dl.
MasIUfG1J\ Sadri tJmn) Sala.m 0.[ as'su,flle HlrarT1
from U.fSlr
For them. their p!acs of tr:e
the NOM
Onc€ the
pilgrim
has entered the state of ihram at the meeqat, the
following is prohibited to him:
:
f . . . r . t t r . . . . t .
dl
Removi ng hai r or cutti ng the nai l s (However, rf some hai r tal l s or i s
pul l ed out uni ni ent i onal l y or i f t he hai r or nai l s ar e cut due t o
forgetful ness or i gnorance of the rul i ng, i t i s excused
)
$ usi ng perfume or scent on the body or cl othi ng (What remai ns on the
body l rom before i hram i s excused, but scent i n cl othi ng must be
washed out
)
$
Hunti ng l and ani mal s or cooperati ng i n that by chasi ng or
poi nti ng
out
game wi thi n l he boundari es of the Haram Thi s appl i es to al l N4usl i ms,
mal e and femal e, whether i n i hram or not
S
Cutti ng or uprooti ng any l rees or green pl ants wi thi n the Haram
boundari es whi ch were not pl anted
by man Thi s al so appl i es to al l
Musl i ms. i rresDecti ve of i hram-
{f
Pi cki ng up anythi ng dropped or l ost i n Makkah by anyone unl ess to
assi st i n fi ndi ng the owner Agai n, the rul i ng appl i es to al l , wi th or wi thout
i hr am,
" Using perfume or scent on the body or clothing. (What remains on the
body from before ihram is excused, but scent in clothing must be
washed out.)
Once the pilgrim has entered the state of ihram at the meeqat, the
following is prohibited to him:
" Hunting land animals or cooperating in that by chasing or pointing out
game within the boundaries of the Haram. This applies to all Muslims,
male and female, whether in ihram or not.
" Cutting or uprooting any trees or green plants within the Haram
boundaries which were not planted by man. This also applies to all
Muslims, irrespective of ihram.
\l Picking up anything dropped or lost in Makkah by anyone unless to
assist in finding the owner. Again, the ruling applies to all, with or without
ihram.
·

(H_o, ,f hoi, j," Of ,
pulled out unintentionally or jf the hair or nails are cut due to
forgetfulness or ignorance of the rUling, it is excused.)

W

t!

I;J'iJJiJITII]iJ$9!
0
Marryi ng, sendi ng a proposal or arrangi ng a marri age for onesel t or
another, as wel l as mari tal i ntercourse and anythi ng that sti mul ates
desi re. The Prophet
#i
sai d,
- - l
i
;O""
'" ihram must not marry be wedded o1_p,ilp*."
i
( Musl i m)
{l
A woman duri ng i hram i s not permi tted to wear gl oves or a ni qab or
burqa'
(a tightly fitted lace mask) When there are unrelated men
nearby she covers her face with part of her headcover.
{f
A man i n i hram i s not permi tted l o cover hi s head wi th l he i hram
garment or any headgear such as a cap, cl oth headcover or turban l t
he shoul d do so havi ng forgotten or out of i gnorance of the rul i ng, he
shoul d remove i t as soon as he i s aware of i t and no ransom i s requi red
from hi m,
$
The man i s al so not al l owed to wear garments sti tched to fi t the body or
part
of i t, such as a gown or robe, a shi rt,
pants, undemear or shoes
One who cannot obtain a waist wrapper for ihram may wear loose pants
and one who cannol fi nd sandal s may wear sl i ppers wi th no ransom
requi red
ffij
lslFae
%i,$
Marrying. sending a proposal or arranging a marriage for oneself or
another. as well as marital intercourse and anything that stimulates
desire. The Prophet iji; said.
r ihram must not
.••. • _ , • ._ • _ •
(Muslim)
A woman during ihram is not permitted to wear gloves or a niqab or am
burqa' (a tightly fitted face mask). When there are unrelated men
nearby she covers her face with part of her headcover.
4it A man in ihram is not permitted to cover his head with the ihram
garment or any headgear such as a cap. cloth headcover or turban. If
he should do so having forgotten or out of ignorance of the ruling. he
should remove it as soon as he is aware of it and no ransom is required
from him.
The man is also not allowed to wear garments stitched to fit the body or
part of it. such as a gown or robe. a shirt. pants. underwear or shoes
One who cannot obtain a waist wrapper for ihram may wear loose pants
and one who cannot find sandals may wear slippers with no ransom
required
,nA
Wt&,
.,$'
{* Whi l e i n l hram, one i s al l owed to do the fol l owi ng
6)
!h
eH?ii"i:':'"'Iil'i;i#i,i,l?'Jfil'"ls'earphones'
*t
Shade onesel f under an umbrel l a or cei l i ng,
i ncl udi ng that of a car or bus
$
Carry baggage, mattresses, etc
,
on hi s head
fg
Bandage a wound
(i
Change one' s garments, as wel l as
cl eani ng or washi ng them
tl
Wash hi s/her head and body l t any hai r
shoul d come out uni ntenti onal l y
i t i s excused-
8tr
-+
Addi ti onal l y, i f a man covers hi s head wi th a cap or cl oth out of
forgetful ness or i gnorance he musl remove i t as soon as he remembers
or knows. and there wi l l be no ransom due from hi m
~ While in Ihram, one is allowed to do the following:
Wear a wristwatch, ring, eyeglasses, earphones,
belt and sandals below the ankles.
~ Shade oneself under an umbrella or ceiling,
including that of a car or bus.
WCarry baggage. mattresses, etc., on his head.
" Bandage a wound
~ Change one's garments, as well as
cleaning or washing them.
Wash hislher head and body. II any hair
should come out unintentionally
it is excused.
Additionally, il a man covers his head with a cap or cloth out 01
forgetfulness or ignorance he must remove it as soon as he remembers
or knows, and there will be no ransom due lrom him.
Those intending Hajj choose one of the three kinds:
One assumes i hram for Umrah duri ng the Haj j months (whi ch are
Shawal , Dhul -Oadah and the fi rst ten ni ghts ot Dhul - Huj ah), sayi ng,
"Labbayk for Umrah with release until Halj", After completing the tawaf
and sai of Umrah and cutti ng the hai r, he/she i s rel eased l rom i hram
and all its reslrictions Then on the 8th of Dhul- Hijjah he assumes ihram
, again for Hajj from his place of residence and sets out to complele the
I
Hajj rites He is required lo ofter a sacrifice of a sheep or goat, or seven
I
people may share in the sacrifice of a camel or cow lf he cannot do so,
i then he must l ast three days duri ng Haj j and seven days when he
i returns home.
The pi l gri m i ntends one i hram for both Umrah and Haj j , sayi ng,
"Labbayk
for Umrah and Haj J" Upon reachi ng Makkah, he performs tawat al -
qudi m and sai , whi ch seryes as the sai for both Umrah and Haj j - He
does not cut hi s/her hai r and remai ns i n i hram unti l the 8th ot Dhul - Hi i j ah
when the Hajj rites begin Then he completes the Hajj, excepl that he
need not perform sai a second ti me He, al so, i s requi red to sacri fi ce a
sheep or
goat
or share i n a camel or cow as one of seven
One i ntends i hram forHal J onl y, sayi ng, "Labbayk torHaj l " In Makkah he
performs tawaf al -qudum and sai for Haj j , remai ni ng i n i hram unti l the
ri tes are compl eted. He i s not requi red to sacri fi ce an ani mal si nce he
did not perform
both Umrah and Hajj
Tamattu i s preferabl e for those pi l gri ms who do not bri ng sacri fi ci al
ani mal s al ong wi th them, and thi s i s what the Prophet g i nstructed hi s
compani ons (Those who bri ng sacri fi ci al ani mal s wi th them do Oi ran
and the resi denl s of Makkah l frad onl y)
nWe
'
.rllll
lrtr'
whrch requr. es l he
acri l i co ol an anrmal
o
r.... ·...... ··················· .. ······· .. ·· .. ·· .. ·····
1
whiCh requires the
acriflco of an animal
One assumes ihram for Umrah during the Hajj months (which are
I Shawwal, Dhul-Qadah and the first ten nights of Dhul- Hijjah), saying,
"Labbayk for Umrah with release unlil Hajj". After completing the tawaf
and sa i of Umrah and cutting the hair, he/she is released from ihram
I
and all its restrictions Then on the 8th of Dhul- Hijjah he assumes ihram
again for Hajj from his place of residence and sets out to complete the
: Hajj rites. He is required to offer a sacrifice of a sheep or goat, or seven I
i people may share in the sacrifice of a camel or cow If he cannot do so,
Ithen he must fast three days during Hajj and seven days when he I
lreturns home.
The pilgrim intends one ihram for both Umrah and Hajj, saying, "Labbayk
for Umrah and Hajj" Upon reaching Makkah, he performs tawaf al-
qudum and sa i, which serves as the sa i for both Umrah and Hajj. He
does not cut hislher hair and remains in ihram until the 8th of Dhul- Hijjah
when the Hajj rites begin Then he completes the Hajj, except that he
need not perform sai a second time He, also, is required to sacrifice a
sheep or goat or share in a camel or cow as one of seven.
One intends ihram for Hajj only, saying, "Labbayk for Hajj" In Makkah he
performs lawaf al-qudum and sai for Hajj, remaining in ihram until the
rifes are completed. He is not required to sacrifice an animal since he
did not perform both Umrah and Hajj
Tamattu is preferable for those pilgrims who do not bring sacrificial
animals along with them, and this is what the Prophet 7j;; instructed his
companions (Those who bring sacrificial animals with them do Oiran.
and the residents of Makkah. Urad only.)
ilrr l[--j;- ::L---'T::
I hr am f r om i he meeqat I or al i
Sai for Haj j and Umrah Sai for Umrah
i-:::'-::il:l'l"t'*
I
Remai ni ng i n i hram and
j
observing its restrictions
I
unti l the Day of Sacri fi ce
I
( 10 Dhul - Hi j j ah)
I
I |
1
i
For i frad, tawaf al -qudum i s a sunnah act and there i s no
probl em i f i t i s omi tted.
Tll
ll one
performs
tawaf aFqudim and then goes
L-.1 the sai for Haij atter tawaf al-ifadhah.
to Mi na, he
i*-ih"
"-"tl
b.y b"k * th" ,gr
"f
;;:ffi;.di.g h*'ti"*"iircn"o
garments removed
I
by hi s guardi an, who reci t es t he t al bi yah f or hi m. Thus, he i s i n t he st at e of i hram
I and i s t o be
prevent ed
f rom al l t hat i s orohi bi t ed t o an adul t I n i hram. The i nt ent i on
!
i s made l or t he smal l gi rl al so by her guardi an, who reci t es t he t al bi yah l or her,
I
puni ng her i nt o t he st at e of i hram. she i ss al so t o be prevent ed l rom al l t hat i s
I
prohi bi t ed t o an adul t . The body and cl ot hi ng of a smal l chi l d must be pure duri ng
j
t awaf because i t i s l i ke sal ah, whi ch requi res t aharah. When t he boy or
gi rl i s ol d
i
enough t o underst and. he/ she assumes i hram wi t h t he guardi an' s permi ssi on and
I
does eveMhi ng l he adul t s do.
i..··FGJ For ifrad, lawaf al-qudum is a sunnah act and there is no problem if it is omitted.
.f2l If one performs tawaf al-qudum and then goes dIrectly to Mina, he shoo perform
L:;,J the sai for Hall after tawaf al-ifadhah.
( IFRAD II QIRAN ] I TAMATTU I
I Ihram from the meeoat for all I
I : : : : : : : : : ~ m Tow.; " ~ , , " m IL '.w.1 .I-'''',m I[ , . ~ I I ~ Ummh J
Sa; for Hajj and Umrah II Sal for Umrah I
L_ Cutting or shaving hair I
i lRemainin
g
in ihram and I Remaining In Ihram and IComplete release from lhram I
i observing its restrictions I observing its restrlcllons 'I
i until the Day of Sacrifice until the Day of Sacrifice
!::, (10 Dhul· Hijjah) II (10 Dhul- HWah) I Assumes ihram once again I
. for Hail on 8 Dhul-Hljjah
The small boy below the age of understanding has his stitched garments removed
by his guardian, who recites the talbiyah for him. Thus, he is in the state of ihram
and is to be prevented from all that is prohibited to an adult In ihram. The intention
is made for the small girl also by her guardian, who recites the talbiyah for her,
puning her into the state of ihram. she iss also to be prevented from all that is
prohibited to an adult. The body and clothing of a small child must be pure during
tawal because it ;s like salah, which requires taharah. When the boy or girl is old
enough to understand. he/she assumes ihram with the guardian's permission and
does everything the adults do.
When a
person i ntenai ng Umran t"u"nu. U"txun,
i
n is JesiraOie io oame immeoiaierv
""0
tt'"" g" srra'gnt io al'Masjid al'
Haram, i n whi ch i s si tuated the Anci ent House (the Kabah), for the ri tes
of Umrah And i t i s acceptabl e, al so, i t he does not bathe.
He enters al-Masiid al'Haram with his right foot' saying'
Audhu bi l l ahi l -atheemi wa bi waj i hi l -kareemi wa sul tani hi l -qadeemi
mi nash-shaytani r-rai eem
.-Al l ahumma aftah l ee abwaba rahmati k
(l seek refuge i n Al l ah, the Supreme, and i n Hi s nobl e countenance and
Hrs eternal authori ty from Satan, the accursed. O Al l ah, open for me the
gates of Your mercy.)
mi ..rppl #
d
,
:
(Narrated byAbu Dawud
-
saheeh)
j
i _ . - - . - - - - - . -
"
He then heads toward the honored Kabah to begin tawaf.'
It i s from the sunnah for a man to bare hi s ri ght shoul der and arm
(i dhti bad).
Thi s i s done by
passi ng the upper i hram wrapper under the ri ght
armpit and covering the left shoulder with both ends.
Then he begins the tawaf ol seven circuils,
starting at the Black Stone. lt is a sunnah act to kiss the Black Stone if
one i s abl e to reach i t wi thout harmi ng
peopl e by crowdi ng or
pushi ng.
And i t i s si nful to i nsul t, stri ke or harm any Musl i m. When the area i s
crowded, it is sufficient to point to the Black Stone from a distance'
saying, "Allahu
akbar" without stopping as one
passes by it
f--
-' ' ' ' -------
I
lt is not permissible to
push olhers or harm them in any way.
I
When a person intending Umrah reaches Makkah,
i
It is desirable to bathe immediately and then go straight to al-Masjid ai-
Haram, in which is situated the Ancient House (the Kabah), for the rites
of Umrah And it is acceptable. also, if he does not bathe.
He enters al-Masjid al-Haram with his right foot, saying,
Audhu billahil-atheemi wa bi wajihil-kareemi wa sultanihil-qadeemi
minash-shaytanir-rajeem .. Allahumma aftah lee abwaba rahmatik
(I seek refuge in Allah, the Supreme, and in His noble countenance and
His eternal authority from Satan, the accursed.. 0 Allah, open for me the
gates of Your mercy.)
[hiS (duaa) is what is said upon entering any masjid.
(Narrated by Abu Dawud - saheeh)
--------'
He then heads toward the honored Kabah to begin tawaf. i
___ - •. I
It is from the sunnah for a man to bare his right shoulder and arm
(idhtibaa). This is done by passing the upper ihram wrapper under the right
armpit and covering the left shoulder with both ends.
Then he begins the tawaf of seven circuits,
starting at the Black Stone. It is a sunnah act to kiss the Black Stone if
one is able to reach it without harming people by crowding or pushing.
And it is sinful to insult, strike or harm any Muslim. When the area is
crowded, it is sufficient to point to the Black Stone from a distance,
saying, "Allahu akbar" without stopping as one passes by it
The pi l gri m conti nues l o ci rcl e the Kabah,
r emember i ng and ment i oni ng Al l ah, aski ng Hi s f or gi veness and
suppl i cati ng wi th any du' aa' he wi shes or reci ti ng the Our' an throughout
the seven ci rcui ts He shoul d not rai se hi s voi ce reci l i ng parti cul ar
suppl i cati ons, as thi s di sturbs others who are doi ng tawaf
i
As one
passes
ar-Rukn al -Yamani (the Yemeni Corner),
he touches i t wi th hi s hand i f he can do so easi l y, He shoul d not ki ss i t
or wi pe hi s hand over i l as some do, contrary to the sunnah ot the
Prophet
i 4
- When unabl e to touch
j t
wi th hi s hand, he shoul d conti nue
i n hi s tawaf wi thout
poi nti ng
to i t or sayi ng "Al l ahu akbar" l t i s from the
sunnah, as one
performs
tawal , to reci te between the Yemeni Corner
and the Bl ack Stone:
"Rabbana
al i na fi d-dunya hasanatan wa l i F akhi rati hasanal an wa qi na
adhab an-nar "
"Our
Lord, gi ve us i n thi s worl d what i s good and i n the Hereafter what i s
good and
protect
us from the puni shment
of the Fi re
"
ij.rlliy
( Our ' an
-
2: 201)
,
r"tnit *"vln" i;;iir;;t;i;,
begi nni ng each ci rcui t al the Bl ack Stone and endi ng at i t For men i t i s
sunnah to wal k bri skl y wi th smal l steps duri ng the fi rst l hree ci rcui ts of
tawaf al -qud0m onl y
JE' . 'J.Ai·~ ~ Q l l J 1 l l i · ·m
I The pilgrim continues to circle the Kabah,
remembering and mentioning Allah, asking His lorgiveness and
supplicating with any du' aa' he wishes or reciting the Qur'an throughout
the seven circuits. He should not raise his voice reciting particular
supplications, as this disturbs others who are doing tawal.
As one passes ar-Rukn al-Yamani (the Yemeni Corner),
he touches it with his hand il he can do so easily. He should not kiss it
or wipe his hand over it as some do, contrary to the sunnah 01 the
Prophet ~ . When unable to touch it with his hand, he should continue
in his lawaI without pointing to it or saying "Allahu akbar", It is Irom the
sunnah, as one performs tawal, to recite between the Yemeni Corner
and the Black Stone:
"Rabbana atina lid-dunya hasanatan wa lil- akhirati hasanatan wa qina
'adhab an-nar."
"Our Lord, give us in this world what is good and in the Hereafter what is
good and protect us lrom the punishment of the Fire,"
(Qur'an - 2:201)
! In this way the tawal is completed,
beginning each circuit at the Black Stone and ending at it For men it is
sunnah to walk briskly with small steps during the first three circuits 01
tawal al·qudum only
Yemeni comer
as-Sala
\
iii*at
negins ut tnu riiuif Sionuino
"nJJtn"i".
]
-- -----.- --·-;';d e ~ d s there.
- .- . - Black Stone a .
r - f begins at the
iTawa _
Maqam lbrahl
To as-Safa
"'
Wal ki ng i nsi de the Hi i r duri ng tawaf Thi s actual l y i nval i dates the tawaf
[_Ft1ge
thglU-,s
eart
9f11e 1audt
a;.g_f;i,+
]
Touchi ng and wi pi ng the hands over al l the corners ot the Ka' bah or i ts
wal l s, door, coveri ng, or Maqam l brahi m. Al l of thi s i s not l awtul as i t i s
from the i nnovati ons i n rel i gi on (bi dah), whi ch was not done by the
ProDhet
' €r.
The
pushi ng and crowdi ng of men and women duri ng tawaf, especi al l y
at the Bl ack Stone and Maqam l brahi m. Thi s shoul d be stri ctl y avoi ded-
-f@
1
Cover hi s ri ght shoul der once agai n
2. Pray two rak' ahs behi nd Maqam l brahi m i f i t i s possi bl e wi th ease;
otherwi se
i n any
part ot al -Masi i d al -Haram. Thi s
prayer i s a confi rmed
sunnah i n whi ch one reci tes
(after aFFati hah) i n the fi rst rakah:
, , 41. . t ?1l i
J4)
v)26JtUe
Surah al - Kafi run and i n the second rakah: Surah al -l khl as
r ) p
LlEg"rE:il9lElr9lh"l-3119
"'""qabi
l
Walking inside the Hijr during tawaf, This actually invalidates the tawaf

Touching and wiping the hands over all the corners of the Ka'bah or its
walls, door, covering, or Maqam Ibrahim. All of this is not lawful as it is
from the innovations in religion (bidah), which was not done by the
Prophet * .
The pushing and crowding of men and women during tawaf, especially
at the Black Stone and Maqam Ibrahim. This should be strictly avoided,
, Upon completion of tawal one should:
1 Cover his right shoulder once again
2. Pray two rak'ahs behind Maqam Ibrahim if it is possible with ease;
otherwise in any part of al-Masjid ai- Haram. This prayer is a confirmed
sunnah in which one recites (after al-Fatihah) in the first rakah:
Surah ai- Kafirun and in the second rakah: Surah al-Ikhlas.
other parts of the Our'an it is acceptable.
i
After the complerion ot tawaf,
i
one goes
to begi n hi s sai of seven tri ps at as-Sal a, reci ti ngt
"l nnas,safa
wal -marwata mi n shaai r i l l ah' ,(l ndeed,
as-SaJa and aFMarwah are
among the symbol s of Al l ah)
! . , . i i . r <
Z i a , x
rJ.o)4JD\-o-ajlr,Jffi
I2:1571,,
and addi ng,
"t begi n wi th that wi th whi ch Ai l ah began,' Thi s was
the practace
of the Prophet
*!
as narrated in saheeh Muslim
I
Then he stands on as-safa faci ng i he Kabah,l
prai si ng
and gi ori fyi ng Al l ah and supphcati ng Hi m, sayi ng:
"La i l aha i l l -Al l ahu wahdahu l a shareeka l ah Lahul -mul ku wa l anur.
hamdu wa huwa ala kulli shay'in qadeer_
La ilaha ill-Allahu wahdahu, anjaza wa'dahu wa nasara abdahu wa
hazamal-ahzaba wahdah."
"There i s no god but Al l ah al one wi th no
partner
Hi s i s the domi ni on and
His is
[all]
praise and He is over all things mmpetent. There is no god
but Al l ah al one; He ful fi l l ed Hi s promi se
and supported Hi s seruant and
defeated the
[enemyl
al l i es al one
He repeai s thi s three ti mes,
supplicating in between with anything he wishes, and if he does less
than that, there i s no faul t. He rai ses hi s hands onl y when suppl i cati ng,
and does not poi nt wi th them when sayi ng,
' ,Al l ahu
akba/
(which is a common mistake among many pilgrims).
:
He then descends lrom as-safa
toward al -MaMah and suppl i cates wi th any duaa that comes to mi nd tor
hi msel f, hi s l ami l y and the Musl i ms i n generai
When reachi ng the
green
marKer,
men (but not women) should run until they come to the second marker,
afi er whl ch they wal k as usual unti l they arri val at al -MaMah
I the of tawaf,
one goes to begin his sai of seven trips at as-Safa, reciting: "Innas-safa
wal-marwata min shaair illah "(Indeed, as-Safa and al-Marwah are
among the symbols of Allah)
{2:157}, and adding, "I begin with that with which Allah began" This was
the practice of the Prophet ... as narrated in saheeh Muslim
IThen he stands on as-Safa facing the Kabah, !
, ,
praising and glorifying Allah and supplicating Him, saying:
"La ilaha ill-Allahu wahdahu la shareeka lah_ Lahul-mulku wa lahul-
hamdu wa huwa ala kulli shay'in qadeer.
La ilaha ill-Allahu wahdahu, anjaza wa'dahu wa nasara abdahu wa
hazamal-ahzaba wahdah."
"There is no god but Allah alone with no partner His is the dominion and
His is [allJ praise and He is over all things competent There is no god
but Allah alone; He fulfilled His promise and supported His servant and
defeated the (enemYI allies alone."
I this times:
supplicating in between with anything he wishes, and if he does less
than that, there is no fault He raises his hands only when supplicating,
and does not point with them when saying, "Allahu
(which is a common mistake among many pilgrims).
IHe then descends trom as-Safa
toward al-Marwah and supplicates with any duaa that comes to mind for
himself, his family and the Muslims in general When reaching the
green marker,
men (but not women) should run until they come to the second marker,
after which they walk as usual until they arrival at al-Marwah
Upon reachi ng aFMarwah,
$
one faces the Kabah and suppl i cates as he di d at as-Safa wi th any
suppl i cati ons he wi shes He conti nues wal ki ng to the green marker, then
runs between the two (men onl y) and then wal ks to as-safa Thus, he
has compl eted two tri ps
-
one from as-Safa to al -Marwah and another
from al -MaMah to as-safa He conti nues unti l he f i ni shes seven tri os.
endrng at al -Marwah
l i There i s no bl ame upon hi m/her for compteti ng the sai on a wheel chai r i f
overcome by l ati gue or i l l ness
:
y'
e*omanwho has menstrual or
postpartum
bl eedi ng
$
can compl ete her sai (but not tawal ) because the area
of sai i s not a
part
of al -Masj i d al -Haram-
Among the common errors commi tted i s
i tne runni ng of women between the two green markers
ta
Atter the compl eti on of sai , the man shaves or shorl ens hi s narr
(shavi ng i s preferabl e)
When shorteni ng the hai r,
some ot i t shoul d be cut t r om ever y par t of t he head . . . - . . - . . . . . . . . -
N
The woman cuts from the l ength of her hai r what
i s about equal to the wi dth of a fi nger
l-trifr ih.i ffi ;6;-ifi;;h;-il;c6--l
and one i s free from al l the restri cti ons of i hram
>i
f
Upon reaching al-Marwah,
fill one faces the Kabah and supplicates as he did at as-Safa with any
supplications he wishes He continues walking to the green marker, then
runs between the two (men only) and then walks to as-Safa Thus, he
has completed two trips - one from as-Safa to al·Marwah and another
from al-Marwah to as-Safa , He continues until he finishes seven trips,
endIng al al·Marwah
4ii There is no blame upon him/her for completing the sai on a wheelchair if
overcome by fatigue or illness.
Among the common errors committed is
the running of women between the two green markers.
; / A woman who has menstrual or postpartum bleeding
fiI can complete her sai (but not tawaf) because the area
of sal is not a part of al-Masjid al-Haram.
1..·..·· ..~ r o :
!
fiI Alter the completion of sai, the man shaves or shortens his hair
(shaving is preferable) When shortening the hair, ~
some of it should be cut from every part of the head i
fiI The woman cuts from the length of her hair what
is about equai to the width of a finger .
.------ ...._ ~ ~ ~ ~ ~ ~ ~
With this the rites of Umrah are complete
and one is free from all the restrictions of ihram
-... ...........
• ., m
& : r $ e w
-
,
{t4*{
t - . f f
. " - ; r ' - " < ' - " "
- -
" . ' ' *
€4
*i':_
**.i
i - - - - - - - - , t n"
DaYot r ar wi yah
, , l
i
The rites of Haij begin on the 8th of DhuFHijiah,
I
a"i"r;;g;
I which is called the dav of rarwiyah'
1 , , , , . _ - . , , _ , , , , 1
Thi s day the pi l gri m
of Tamattu assumes i hram tor Haj j i n the morni ng.
Betore doing so, he does what he did before the ihram for Umrah
-
bathi ng, usi ng scent, etc He makes l he i ntenti on for i hram trom
wherever he is staying or residing.
Those of Oiran and lfrad are alreadv in ihram
|-'"-*-"1
l Thuhr,asr,maghri b
j
ei tgri ms i n the state of i hram l or Tamattu, Qi ran and l frad al l set out tor
I
andi sha,prayers
I
Mi na before noon, and there they pray thuhr, as1 maghri b and' i sha' .
:*-*--'--*-i
Each oraver is done at its orooer time and not combined. but lhe tour Each prayer i s done at i ts proper ti me and not combi ned, but l he tour
rakah prayers are shortened to two. They spend the eve of the
gth
ot
Dhul-Hijjah in Mina and pray lai( there Anyone staying in Mina before
the day of TaMiyah assumes ihram there on the morning of that day-
The sunnah i s to spend the day of Tarwi yah i n Mi na,
pray the fajr prayer of the
gth
and then wait until the sun rises. After
isoinaim ttrmiotr,
sunrise lhe pilgrims move on to Arafat, calmly and quietly, praising
as wel l as "La i l aha i l l -Al l ah". "Al l ahu akbar " and "Al -hamdul i l l ah ".
:""""""""! The
.
.". The rites 01 Hail begin on the 8th of Dhul-Hijjah.
!' which is called the day of Tarwiyah.
\_ _ _... _...J
The sunnah is to spend the day of Tarwiyah in Mina,
This day the pilgrim of Tamaltu assumes ihram for Hajj in the morning.
Before doing so, he does what he did before the ihram for Umrah .
bathing, using scent, etc He makes the intention for ihram from
wherever he is staying or residing.
"- -' Those of Qiran and Ifrad are already in ihram
'Ii" Pilgrims in the state 01 ihram for Tamattu, Qiran and Ifrad all set out for
. Mina before noon, and there they pray thuhr, asr, maghrib and 'isha'.
'-'-----. Each prayer is done at its proper time and not combined, but the four
r---:----.., rakah prayers are shortened to two. They spend the eve of the 9th of
Dhul-Hiilah in Mina and pray fajr there, Anyone staying in Mina before
the day of Tarwiyah assumes ihram there on the morning of that day.
pray the lajr prayer of the 9th and then wait until the sun rises. After
"'!S""pe-n-d"'inCCg:Ct:Lh""e"'Cn"'ig:Lh71t sunrise the pilgrims move on to Arafat, calmly and quietly, praising
. at Mina Allah or reciting the Quran, and especially, repeating the talbiyah often,
as well as "La ilaha ill-Allah", "Allahu akbar" and "AI-hamdulillah ".
I
The DayofArafah
I
Stayi ng at Aral ah i s among the pi l l ars
of
i nval i d The Prophet
*.i
sai d,
t
Haj j ,wi thoul whi ch the Haj j i s
i
Fr om sunr i se
I
Thedayof Ar a{ ah
Unt i l sunset
l s a most bl essed day
Therei n mul ti tudes of
pi l gri ms
throng to the pl ai n of Arafat where the
Musl i ms wi l l remai n unti l atter sunsel On thatdayAl l ah boasts of them
to Hi s angel s
In saheeh Musl i m, Arshah (may Al l ah be
pl eased
wi th her) reported that
the Prophet i+ said,
"There i s no day on whi ch Al l ah frees as many ol Hi s servants from the
Fi re as on the day of Arafah
Indeed, He draws near and then boasts of them to the angel s and says,
' What
do they want?"
We ask of Al l ah Hi s favor and ki ndness
I!.he __ j ;
Staying at Arafah is among the pillars of Hajj, without which the Hajj is •
invalid The Prophet ;f£i: said,
From sunrise
We ask of Allah His favor and kindness •..
Until sunset
Is a most blessed day.
"The Hall s Arafah.·'
(Narrated by Abu Dawucf and at·l1rmKlh, . sahooh)
the Prophet said,
The day of Aratah J
Therein multitudes of pilgrims throng to the plain of Arafat where the
Muslims will remain until after sunset On that day Allah boasts of them r------....
to His angels
In saheeh Muslim, Alshah (may Allah be pleased with her) reported that
"There is no day on which Allah frees as many of His servants from the .....""'=-="""'...:,
Fire as on the day of Arafah
Indeed, He draws near and then boasts of them to the angels and says,
'What do they want?'
v
'.riJE
ilJr.l'tiJ $F ilill
j-- j,l
:J J;:il
I th" o"u of Arafah I
i , , , , , . : - - , . . . , . , . . . . , , , , -
It i s a sunnah
practi ce l or the pi l gri m to stop at Nami rah at noon tor the
thuhr and asr
prayer and to hear the speech (khutbah) i f possi bl e
Otherwi se, he shoul d enter Arafah and be sure that he i s i nsl de i ts
border There are numerous road si gns and
posters showi ng the
l ocal i on of boundari es The enti re
pl ai n of' Arafah i s a standi ng
pl ace
The pi l gri m shoul d take care on thi s great day to make the best use ol
hi s/ her t i me i n r eci t i ng t he t al bi yah, seeki ng Al l ah' s f or gi veness.
confi rmi ng Hi s uni ty and prai si ng Htm. He shoul d di rect hi msel f toward
Al l ah, the Mi ghty and Maj esti c, wi th humi l i ty, exerti ng the utmost effort i n
suppl i cat i on f or hr msel t , hi s spouse and chi l dr en and hi s br ol her
Musl i ms
At noonti me, the i mam del i vers a speech to the peopl e, remi ndi ng,
advi si ng and i nstructi ng them Then he l eads the pi l gri ms i n the thuhr
and asr prayer, j oi ned
and shortened, wi th one adhan and two i qamahs
as the Prophet
,
di d No other
prayer i s performed before or
afterwards
Pi l gri ms must be caretul on thts bl essed day to avoi d commi tti ng any si n
whi ch coul d cause l hem l o l ose some of the
qreat
reward ol thi s nobl e
dav and sacred
pl ace
[-v-::
30
thuhr and asr prayer
j oi ned
and shortened
Pilgrims must be careful on this blessed day to avoid committing any sin
which could cause them to lose some of the great reward of this noble
day and sacred place
At noontime, the imam delivers a speech to the people. reminding.
advising and instructing them. Then he leads the pilgrims in the thuhr
and asr prayer. joined and shortened. with one adhan and two iqamahs
as the Prophet did. No other prayer is performed before or
afterwards
The day of Arafah I
-----------------
It is a sunnah practice for the pilgrim to stop at Namirah at noon for the
thuhr and asr prayer and to hear the speech (khutbah) if possible.
Otherwise. he should enter Arafah and be sure that he is inside its
border There are numerous road signs and posters showing the
location of boundaries The entire plain of .Arafah is a standing place.
The pilgrim should take care on this great day to make the best use of
his/her time in reciting the lalbiyah. seeking Allah's forgiveness.
confirming His unity and praising Him. He should direct himself toward
Allah, the Mighty and Majestic. with humility, exerting the utmost effort in
supplication for himself, his spouse and children and his brother
Muslims
Aralah
y
MuzdaJlfah
After sunset
SIItIrlg outside the bordell' of Aralah, remillnlog there sun sets.
and altol thaI leaVIng '01 Whoevtll does thaI has nIlt
perlomlGd Hal!.
leavmg Aralah belofe the seltlr'lg of the sun II nol permtSSIbIe as it
II <:onlrllry !he praellee al1he Prophet
Anyone Who dOeS 50 must retum betore sunset, otherWIse he w* 1'IlI'o1l
to slaughlef 8Il arwna/ .. nmsom
Crowding and pusIwlg ... on* dlnC Ih8 lop 01 Utu"II AtaIMl (tt.
Mo.nl 01 Men:y), rubl;lr.g I\IIfldS on It..., praylng lheIe M \his 1$
!rom P'IOIlQ the innoYa\lOnS lhel heYe no blIS1S ... !he religion
Furthetrnln, it can bI pI'tyIcaIy harmIUl_
Feang!he mounl ounng supplaIlIOl'I
/' The suman I, 10 l.c.lhe Qiblan (ClnCllOIl oIlhe KabAh)
'linen IUppllCalong
r;i t t
humbl e i n thei r remembrance of Al l ah
The caravans ol pi l gri ms
begi n movrng, wi th the bl essi ng of Al l ah,
toward al -Mashar al -Haram i n Muzdal j l ah to pray
the maghri b and i sha
prayers
Joi ned
and shortened, wi l h one adhan and two i qamahs as soon
as they atri ve. They then spend the ni ghl there, rememberi ng Al l ah,
prai si ng
and thanki ng Hi m for Hi s favor upon them when He enabl ed
them to be present
i n Arafah
Upon reachi ng Muzdal i fah, some pi l gri ms
make the fol l owi ng mi stakes:
Hasteni ng to pi ck up pebbl es l or sroni ng before prayi ng
maghri b and i sha j oi ned
and shoftened.
Bel i evi ng that the pebbl es
must be pi cked
up onl y trom Muzdati fah
,/,
The sunnah practi ce
i s to spend the ni ght i n Muzdal i tah
r
and to pray
the fajr prayer
there.
It i s permi ssi bl e
for women, chi l dren, the weak or i l l and thei r caretakers
to l eave for Mrna after mrdni ght.
After the pj l gri m performs
the faj r prayer, i t as desi rabl e for hi m to stand
at al -l ashar al -Haram(whi ch i s a hi l l i n Muzdal i fah) or any other part
of
Muzdal i fah, face the Oi bl ah,
prai se
Al l ah and suppl i cate as much as
possi bl e
Then he shoul d l eave before sunri se
On the way to Mi na he/she pi cks
up seven pebbl es,
sl i ghfl y l arger than
a pea,
for the rami (stoni ng)
of the l argest pi l l ar (j amratul -aqabah)
The
rest of the pebbl es
for rami are taken l rom Mi na
lThe
pilsrims
tren coniinue to;;A' Niffi-;iiii;;;l;g
ih;
To
il4ina
Upon reaching Muzdalifah, some pilgrims make the following mistakes:
: {Efter the sun has set on the 9th day of Dhul-HWah, =oJ
... The caravans of pilgrims begin moving, with the blessing of Allah,
AN r tho sunsol toward al-Mashar al-Haram in Muzdalifah to pray the maghrib and isha
prayers Joined and shortened, with one adhan and two iqamahs as soon
as they arrive. They then spend the night there, remembering Allah,
praising and thanking Him for His favor upon them when He enabled
them to be present in Arafah,
TO MumaUtah
II>
;=


Pruy"",maghrlb
oncll.hllOlned
and!lhOl1
!:lPOfll'llfl,,1IJICl1'ft

Hastening to pick up pebbles for stoning before praying
maghrib and isha joined and shortened.
Believing that the pebbles must be picked up only from Muzdalifah.
The sunnah practice is to spend the night in Muzdalifah
and to pray the fajr prayer there.
It is permissible for women, children, the weak or ill and Iheir caretakers
to leave for Mlna after midnight.
After the pilgrim performs the fajr prayer, it is desirable for him to stand
at al-Mashar al-Haram(which is a hill in Muzdalifah) or any other part of
Muzdalifah, face the Qiblah. praise Allah and supplicate as much as
possible. Then he should leave before sunrise.
On the way to Mina he/she picks up seven pebbles, slightly larger than
a pea, for the rami (stoning) of the largest pillar (jamratul'aqabah) The
rest of the pebbles for rami are taken from Mina.
TO Mina
:The pilgrims then continuetoward Mina 'while reciting the talbiyah,l
humble in their remembrance of Allah. ________---.J
When the
pi l gri m reaches Mi na he
goes i mmedi atel y to the l arge
pi l l ar
(j amratul -aqabah), whi ch i s the one nearest to Makkah
There he/she stops reci ti ng the tal bi yah and does the fol l owi ng:
i
" " - ' -
- - - - " " - '
,
r____-..__.--_]
l q*;' l
|
-_----'
I
t * "
I r---------r
:
l i r
-
I
l i i l
l \ t r I
L ]
Throws seven
pebbl es at the l arge
pi l l ar
one al ter another, sayi ng "Al l ahu
akbaa'
wi th each one
Y
Sl aughters the sacri fi ci al ani mal
(hadi ) i l
requi red of hi m He may eat from i t and
feed the
poor
v
The man shaves hi s head
(whi ch
i s
prel erabl e) or cuts hi s hai r The woman cuts
a fi nger' s wi dth from the l ength ol her hai r,
Thi s i s the
preferred order for these ri tes
However, i f they are done i n any other order i t i s acceptabl e
When the pilgrim reaches Mina he goes immediately to the large pillar
Uamratul-aqabah). which is the one nearest to Makkah
There he/she stops reciting the talbiyah and does the following:
r-··_·····_············[I]
~ " " 1 4 l
~
.,. .
....
Throws seven pebbles at the large pillar
one after another, saying "Allahu akbar"
with each one.
Slaughters the sacrificial animal (hadi) if
required of him He may eat from it and
feed the poor
The man shaves his head (which is
preferable) or cuts his hair The woman cuts
a finger's width from the length of her hair.
This is the preferred order for these rites.
However, if they are done in any other order it is acceptable.
E;"",'dl
I
Pittar
I
l.iful
l . _____- , 1
f"p*.il.q't",db.y.hl
F*"h.l.,s"pill
.. . . . . .
{
fni s i s tne Day ot Sacri fi ce and al so the ti rst day of the btessed Ebd at-Adhha
i
For Musl i ms i n every part
of the earth and for the pi l gri ms,
the bl essed
Eed al -Adhha i s an especi atl y j oyl ut
day wherei n they rej oi ce i n Al l ah' s
favor to them and sacri l i ce thej r ani mal s, seeki ng nearness to Hi m The
pi l gri m
begi ns the takbeer for Eed afl er stoni ng the l arge pi l l ar,
sayi ng,
"Al l ahu akbar, Al l ahu akbar, Al l ahu akbar, ta i l aha i i l -Al l ah
AI l ahu akbar , Al l ahu akbar , wa t i l l ahi l - hamd
, ,
Amcng t r e
pr r cr s
cct t nr l t ed bV pi r g: f ] t s
Cul nq t he r a: nt
i sl cnr ng)
ar e:
The bel i ef of some that they are actual ty stoni ng devi l s, whi ch l eads
them to angri l y curse and i nsuJt those devi l s In tact, the rami i s onl y for
the remembrance of Al l ah
He/she i s then freed from al l the restri cti ons of i hram
except r naf l l al t nt er cour se
tR..t.t t.kb.., t"r E";-l
Throwi ng l arge sl ones of even sandal s or
pi eces
of wood, and thi s i s the
tt*rh."rt,h"ffi]
ki nd of excess prohi bi ted
by the Prophet
:,,
,
Pushrng or fi ghti ng near the pi l l ars
i n order to come near l or the rami ,
whi ch i s a grave mi sdeed The pi l gri m
has an ob|j gati on to treat hi s
brothers gentl y- He shoul d be certai n that he i s throwi ng the pebbl es
i nto the proper pl ace,
whi ch i s wi thi n the ci rcul ar wal l , whether or not
they hi t the pi l l ar
\A/
Throwrng al l ol the pebbl es
at once, whi ch actual l y counts as onl y one
throw. The correct way i s to throw one pebbl e
after another whi l e sayi ng,
"Al l ah akbar" wi th each one.
When the pi l gri m
has stoned the l arge pi i l ar (Jamratul -aqabah)
and
shaved or cut hi s hai r, he i s parti al l y
rel eased from i hram and can wear
hi s regul ar cl othes.
ro i This the Day of Sacrifice and also the first day of the al-Adhha I
For Muslims in every part of the earth and for the pilgrims, the blessed
Eed al·Adhha is an especially joyful day wherein they rejoice in Allah's
r----=----, favor to them and sacrifice their animals, seeking nearness to Him The
pilgrim begins Ihe takbeer for Eed after stoning the large pillar, saying,
"Allahu akbar, Allahu akbar, Allahu akbar, la ilaha ill-Allah
Allahu akbar, Allahu akbar, wa lillahil-hamd "
Among rhe errcrS by pr'gr!"1S cU'1ng !he raTJI \stcnmg) are"
The belief of some thai they are actually stoning devils, which leads
them to angrily curse and insult those devils In fact, the rami is only for
the remembrance of Allah.
Throwing large stones or even sandais or pieces of wood, and this is the
kind of excess prohibited by the Prophet ,.
Pushing or fighting near the pillars in order 10 come near for the rami,
which is a grave misdeed. The pilgrim has an obligation to treat his
brothers gently. He should be certain that he is thrOWing the pebbles
into the proper place, which is within the circular wall, whether or not
they hit the pillar
tX:> ThrOWing all of the pebbles at once, which actually counts as only one
throw. The correct way is to throw one pebble after anolher while saying,
"Allah akbar" with each one.
IRe<ites takbeer tor Eed I
When the pilgrim has stoned the large pillar Uamratul·aqabah) and
I I
shaved or cut his hair, he is partially released from ihram and can wear
Sh.wosn..cofC1JUllai, his regular clothes.
He/she is then freed from all the restrictions of ihram
except marital mtercourse.
.,,,.i{.:,.,,,1
a
I
Upon reachi ng Mi na on the morni ng of Eed day'
hasten to stone the l arge
pi l l ar (.i amratul -aqabah), onl y, wi th seven
pebbl es, sayi ng "Al l ahu
akbar" wi th each throw
a
Duri ng the tol l owi ng three days
(ayyam at' tashreeq)' ,
stone the three
pi l l ars afl er the thuhr adhan
-
fi rst the smal l , then the
medi um, and fi nal l y, the l arge one
+ l oMakkah
j amral ul -aqabah i amratul -wusta
j amratul - sughra
Upon reaching Mina on the morning of Eed day,
hasten to stone the large pillar uamratul-aqabah), only, with seven
pebbles, saying "Allahu akbar" with each throw
jamrstul-aqabah
During the following three days (ayyam at-tashreeq). ;
stone the three pillars after Ihe thuhr adhan - first the small, then the
medium, and finally, the large one.
~ _ . 1 5 0 M ~
~ ~
_ toMakkah
jam,atul-aqabah
190M
jamratul· wusta jam,atul- sughra
7
:
After sl oni ng the l arge prl l ar
on Eed morni ng, the pi tgri m goes
to Makkah
todosevenci rcui tsof
tawa{ al .i fadhah After thal he does seven tri ps
of sai i f hi s Haj l i s one ot tamattu, or i f he di d not perl orm
sai after
tawaf al -qudum i n qi ran
or tkad l t i s permi ssi bl e
to del ay tawaf al -i fadhah,
even past
l he days ol l vl i na (tashreeq)
and upon hi s return to l vl akkah
afl er stoni ng the pi l l ars.
Once the pi l gri m
has compl eted tawaf at-i fadhah he/she i s freeo
from al l the testri cti ons of i hram, i ncl u€j i na ntari tal i ntercourse
Tawaf al-ifadhah is among the pillars of Hajj without which Hajj is incomplete.
After stoning the large pillar on Eed morning, the pilgrim goes to Makkah
to do seven circuits of tawaf al-ifadhah. After that he does seven trips
of sai if his Hajj is one of tamattu, or if he did not perform sai after
tawaf al-qudum in qiran or Ifrad It is permissible to delay tawaf al-ifadhah,
even past the days of Mina (tashreeq) and upon his return to Makkah
after stoning the pillars.
Once the pilgrim has completed tawaf al-ifadhah he/she is freed
from all the restrictions of ihram, Including mantaI intercourse
These days begi n wi th the eve ot the 11th of DhuFHi i i ah
9 Atter performing tawal al-ifadhah on the Day of Sacrifice
(the 1oth), the
pi l gri m shoul d return to Mi na to spend the ni ghts that
precede the three
days of tashreeq, or at least two of the nights for those who plan to
leave after tlvo days. This is in accordance wlth the words of Allah, the
Exal ted:
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Related Interests

Atv .j,i\
:Eii
"And remember Al l ah duri ng
l speci fi c]
numbered days Then whoever
hastens
l hi s
departure] i n two days
-
there i s no si n upon hi m; and
whoever del ays
[unti l
the thi rd]
-
there i s no si n upon hi m
-
for hi m who
fearsAl l ah And fearAl l ah and know that unto Hi m
you wi l l be returned "
(2:203\
I Duri no these three oavs one snJJto'
:
l : _ - -
i
t. Sl one the three
pi l l ars atter the decl i ne of the sun l l om i ts meri di an on
each of the days he i s stayi ng i n Mi na.
r Say, "Al l ahu
akbar" wi th each
pebbl e thrown
r
Menti on and
prai se Al l ah often and suppl i cate abundantl y
g
Remai n cal m and serene
I Avoi d
pushi ng, quarrel i ng and di sputi ng
:{:1
: l
These days begin with the eve of the 11 th of Dhul·Hijjah. • •••••••••••••• _••• _•
.. After pertorming tawaf aHfadhah on the Day of Sacrifice (the 10th), the
pilgrim should return to Mina to spend the nights that precede the three
days of tashreeq, or at least two of the nights for those who plan to
leave after two days. This is in accordance with the words of Allah, the
Exalted: .•,., .< - • > ., /,'. "" n ,-...
<.l "", ..

e -1ii"u1j
"And remember Allah during [specific] numbered days Then whoever
hastens [his departure] in two days· there is no sin upon him; and
whoever delays [until the third] - there is no sin upon him· for him who
fears Allah And fear Allah and know that unto Him you will be returned." r---......----,
(2:203) The121h of Dhul·Hijfah

.. Stone the three pillars after the decline of the sun from its meridian on
each of the days he is staying in Mina.
.. Say, "Allahu akbar" with each pebble thrown I'
.. Mention and praise Allah often and supplicate abundantly. The 13 of
.. Remain calm and serene. _.-------.
., Avoid pushing, quarreling and disputing
(* l t i s a sunnah act for the pi l gri m
to stand tol l owi ng the stoni ng of each of
the smal l and medi um pi l l ars, tace the ei bl ah, rai se hi s hands and
suppl i cal e wi th any duaa that comes to m' nd.
However, after the stoni ng of the l arge pi l l ar (Jamratul -aqabah)
he shoul d not stop and suppl i cate
{g;
Whoever intends to hasten his departure after two days should stone
the three pi l l ars
soon afl er noon Then he shoul d l eave Mi na before
sunset l l the sun sets and he i s sti l l i n Mi na, he shoul d remai n and
spend a thi rd ni ght there, perl ormi ng
rami the fol l owi ng day
l f he has prepared
to l eave but i s del ayed.
he may do so and i s not requi red to spend the ni ght
V It is a sunnah act for the pilgrim to stand following the stoning of each of
the small and medium pillars, face the Qiblah, raise his hands and
supplicate with any duaa that comes to mind.
However, after the stoning of the large pillar Uamratul·aqabah)
he should not stop and supplicate
~ Whoever intends to hasten his departure after two days should stone
the three pillars soon after noon. Then he should leave Mina before
sunset. If the sun sets and he is still in Mina. he should remain and
spend a third night there, performing rami the following day
If he has prepared to leave but IS delayed.
he may do so and IS not reqUIred to spend the mght
After l eavi ng Mi na, havi ng compl eted al l the pi l l ars
and requi rements ol
Haj j ,the pi l gri ms return to Makkah for a fi nal tawaf around the Kabah
The farewel l tawaf (tawaf al -wada) shoul d be the fi nal ri te at the Sacred
House, i n compl i ance wi th the order of the Prophet
Ei ,
"Let no one of you l eave unti l hi s l ast ri te i s at the House
"
(Narrat ed by al -Bukhari and Musl i m)
Tawaf al -wada i s the l ast requrrement of Haj j ,
whi ch i s performed by the pi l gri m i mmedi atel y before travel i ng to hi s
home country
No one i s excused from the farewel l tawat except menstruati ng and
oosroanum women
After leaving Mina. having completed all the pillars and requirements of
Hajj. the pilgrims return to Makkah for a final tawaf around the Kabah
The farewell tawaf (tawaf ai-wada) should be the final rite at the Sacred
House, in compliance with the order of the Prophet >f; ,
"let no one of you leave until his last rite is at the House."
(Narrated by al-Bukhari and Muslim)
Tawaf al-wada is the last requirement of Hajj,
which is performed by the pilgrim immediately before traveling to his
home country.
No one IS excused from the farewell tawal except menstruating and
postpartum women.
Pillars of Hajj (4)
GI'",am I
01Sranding (sta)'ll'lg18tArafahl '(. -x"..
1."11 I\:"one neglects a piftar
hlsHaiilsincomplete
Giser I
v
l sl anl
Berng of sound
mi nd
t -t au, ng, eacneO
puoerry
:
Freodom
(nat bei ng a sl ave)
Abrl i t y (bot h physrcal
and l i nancral )
The condi ti ons whi ch make Haj j obl i gatory upon a man or woman are:
An addi t i onai condi t i on f or t he woman
l s that she be accompani ed by a mahram He i s a man who can travel
wi th her, l i ke a husband or someone she can never marry, such as her
fal her, son, brol her, mi l k brother, stepfather, stepson, daughter' s
husband, et c
The evi dence l or thi s i s i n the report of l bn
' Abbas,
l hat he heard the
Prophet;i say, "Let
not a man be al one wi th a woman unl ess there i s
a mahram wi th her,and l et not a woman kavel unl ess there i s a mahram
wi th her
"
A man sl ood up and sai d, "O Messenger of Al l ah, my wi te has set out for
Hai j and I am enrol l ed l or such and such battl e " He
;s
tol d hi m, "Go
forth and
perform
Haj j wi th your wi fe "
(Al -Bukhari and Musl i m)
And l bn Umar reporl ed that Al l ah' s Messenger.s sai d,
(Al -Bukhari
and
Ther e ar e many hadi t hs f or bi ddi ng a woman t o
j our ney
t o Haj j or
otherwrse wrthout a mahram. because she i s the weaker sex and
be exposed to probl ems
and di ffi cul ti es durrng travel thal can onl y a
can handl e She may al so be t ar get ed by wi cked per sons,
and
mahram orovi des Drotectron for her
Islam
Being of sound
mind
Having reaChed
puberty
Freedom
(not being a slave)
Ability (both physical
and finanCial)
The conditions which make Hajj obligatory upon a man or woman are:
An additional condition for the woman
Is that she be accompanied by a mahram. He is a man who can travel
with her, like a husband or someone she can never marry, such as her
father, son, brother, milk brother, stepfather, stepson, daughter's
husband, etc
The evidence for this is in the report of Ibn' Abbas, that he heard the
Prophet ~ 5 say, "Let not a man be alone with a woman unless there is
a mahram with her, and let not a woman travel unless there is a mahram
with her"
A man stood up and said, "0 Messenger of Allah, my wife has set out for
Hajj and I am enrolled for such and such battle" He >ft. told him, "Go
forth and perform Hajj with your wife"
(AI·Bukhari and Muslim)
And Ibn Umar reported that Allah's Messenger ;os said,
"Awoman should not travel three days except with a mahram."
(AI-Bukhari and Muslim)
There are many hadiths forbidding a woman to journey to Hajj or
otherwise without a mahram, because she is the weaker sex and may
be exposed to problems and difficulties dunng travel that can only a man
can handle She may also be targeted by wicked persons. and a
mahram provides protecliOn for her
iiUlJjlSS
,*j:fff
'I9
sriuEll$g
It there i s no possi bi l i ty
of her travel i ng wi th a mahram, a woman who i s
ti nanci al l y
abl e shoul d i nstead send a substi tute to pertorm
Haj j on her behal f.
The fol l owi ng appl i es to women i ntendi ng Haj j :
1. For a vol untary Haj j (not
the obl i gatory
one), a woman must have the
permi ssi on
ol her husband, because duri ng her absence he tooses
nrs
ri ght over her. The husband has the ri ght to prevent
her from pertormi ng
a voluntary
Hajj.
2 A woman may pertorm
Haj j and Umrah as a substi tute for ei ther a
man or another woman Thi s i s by consensus of al l the schol ars
3_. l f, on her way to Hal j a women begi ns menstruati on
or gi ves
bi rth, she
shoul d conti nue and compl ete her Hai j and do everythi n!
other women
do except tawaf at the Kabah. l f i t happens at tne ti i re or ptace
oF
i hram, she sti l l assumes i hram because puri ty
i s not a condi ti on for that.
4. Before i hram she does as a man does
-
bathi ng, removi ng
excess
hai r and cl i ppi ng the nai l s. She can use a scent that i s not noti ceabl y
strong. Ai shah, Mother ol the Bel i evers.
sai d.
"We used to sel out wi th the Messenger
of Al l ah
+ai
and smear musk on
our l oreheads
al the ti me of i hram.
When one of us
perspi reo
i t woul d
run down on her tace The
prophet
a;
woul d see i t but not forbi d us
,,
v
t st am
Sound mi nd
HUOeny
(Narrated
by Abu Dawud)
The mahram accompanYing awoman must have the rollowmg quaJlflcsUOIlS: ,..•••.. ",
If there is no possibility of her traveling with a mahram, a woman who is
financially able should instead send a substitute to perform Hajj on her behalf.
The following applies to women intending Hajj:
1, For a voluntary Hajj (not the obligatory one), a woman must have the
permission of her husband. because during her absence he looses his
right over her. The husband has the right to prevent her from performing
a voluntary Hajj.
2 A woman may perform Hajj and Umrah as a substitute for either a
man or another woman, This is by consensus of all the scholars
3. If, on her way to Hajj a women begins menstruation or gives birth, she
should continue and complete her Hail and do every1hing other women
do except tawaf at the Kabah. If it happens at the time or place of
ihram, she still assumes ihram because purity is not a condition for that.
4. Before ihram she does as a man does· bathing, removing excess
hair and clipping the nails. She can use a scent that is not noticeably
strong, Aishah, Mother of the Believers, said,
"We used to set out with the Messenger of Allah;;;. and smear musk on
our foreheads at the time of ihram. When one of us perspired it would
run down on her face The Prophet;;;. would see it but not forbid us."
(Narrated by Abu Dawud)
...
Islam
Sound mind
Puberty
:
;
Y
iiidi'irv
iitti^g r"";'
i covetsand
gl oves
,
' dur l ng
i hr am
:
:
:
t
o".otiiu"
"nb
.
:
transparent
.
''
clothing
t
:
I
j
' ' ' " ' 1
!rai si ng the voi ce ;
'
in the talbiyah
:
5. When maki ng the i ntenti on for i hram, the woman musl remove her
burqa
(face mask) or niqab if she was wearing it
previously'
The Prophet
g
sai d,
f' ;t*;;;;' h' ;' d;;;;t*ea,.;1' "q*,f
i
(Al -Bukhari )
Instead, she covers
her face wi th somethi ng
el se, l i ke part of her
headcover or other
garment when nearing non-mahram
men She can
ulao
"ou"I-
her handl=s wilh her
garment instead of
gloves, as the lace
and hands should be concealed
from unrelated
men whether
or nol she
i s i n i hram
wtsnes
(Refer to Al-Mughni
-
3/328)
7. According to the Sunnah, the woman reciies ihe talbiyah following
ihram in a v-oice audible only to herself' lt is disliked
lor het to raise her
voice for lear ol causing distractioni
thus she should not recite the
adhan and i qamah al oud ei ther, and when drawi ng attenti on
to
sometni ng duri ng
prayer she cl aps rather that sayi ng' "Subhan
Al l ah"
(Al -Mughni
-
2/330-331)
....
i" v v -.' V',.
) tightly fitting face:
_covers and gloves
: during ihram ,
."..-..'. ' .. .'..'"
decorative and
transparent
clothing
',' ...
•raising the voice
in the talbiyah
5. When making the intention for ihram, the woman must remove her
burqa (face mask) or niqab if she was wearing it previously_
The Prophet said,
r- does w;;;; niqab:-l
l _ _ _ __. _. __ _ _ _ _ . ---- -- I
(AI-Bukhari)
Instead, she covers her face with something else, like part of her
headcover or other garment when nearing non-mahram men. She can
also cover her hands with her garment instead of gloves, as the face
and hands should be concealed from unrelated men whether or not she
is in ihram
6. A woman In Ihram Is allowed to wear any kind of dress that IS not
decorative, does not resemble that 0 men, is not tight showing body
shape, Is not transparent or too short, exposing the legs or arms. Her
clothing should be concealing, ample In size and width.
The scholars are n agreement that women in ihrem may wear long
shIrts or dresses. wide panTS. headcovers, slippers or shoes, etc. 01 any
color, and are not limIted to any color such as green or while She may
wear black Dr colored garments and may change them whenever she
wishes
(Refer to AI-Mughni - 3/328)
7. According to the Sunnah, the woman recites the talbiyah following
ihram in a voice audible only to herself. It is disliked for her to raise her
voice for fear of causing distraction; thus she should not recite the
adhan and iqamah aloud either. and when drawing allention to
something during prayer she claps rather that saying, "Subhan Allah".
(AI·Mughn; - 2/330-331)
8 Duri ng tawaf the woman shoul d take care to be compl etel y covered,
l ower her voi ce and her gaze
and avoi d crowdi ng i nto and pushi ng
men,
especi al l y near l he Bl ack Stone and Yemeni Corner_ She shoul d perform
tawaf at the outer edge of the ci rcl e of peopte,
si nce pushi ng i s haram
and nearness to the Kabah and ki ssi ng the Bl ack Sl one are onl y sunnah
acts; one must not commi t what i s haram i n order to ful fi l l a sunnah The
sunnah tor her i s l o
poi nt
to the Bl ack Stone when she
passes
i t from a
di stance
9 Women shoul d wal k throughout tawat and sai Al l schol ars agree that
there i s no trotti ng for them around the Kabah or between as-safa and al -
MaMah, nor i s there i dhti baa (bari ng the shoul der)
(At-Mughni
-
3/334)
10 As l or the menstruati ng woman, unl i l she i s pure
she
performs
al l
the ri tes of Haj j
-
i hram, stayi ng at Aral ah, spendi ng the ni ght i n
Muzdal i fah and stoni ng the pi l l ars,
but does not perform
l awaf unti l she
has become pure The Prophet
i E
sai d to Ai shah:
(Al -Bukhari
and Musl i m)
r'*'*'*'*"*'*'-
lf a woman has completed her tawat and then menslruation begins, she
! tAnrua :
should Derform the sai in that condition because sai do€s not require
I :
one to b€ in a state of
purity.
t-*'-'**"
".
* =^(
(Ki tab
al -Mu' mi nat by Dr Sal i h al -Fawzan)
Nol e:
"Do whatever the pi l gri m
does except do not do tawaf at the House unti l
you
are pure "
8 During tawal the woman should take care to be completely covered,
lower her voice and her gaze and avoid crowding into and pushing men,
especially near the Black Stone and Yemeni Corner. She should perform
tawaf at the outer edge of the circle of people, since pushing is haram
and nearness to the Kabah and kissing the Black Stone are only sunnah
acts; one must not commit what is haram in order to lulfill a sunnah. The
sunnah for her is to point to the Black Stone when she passes it Irom a
distance.
9 Women should walk throughout tawal and sai. All scholars agree that
there is no trotting for them around the Kabah or between as·Safa and al-
Marwah, nor is there idhtibaa' (baring the shoulder).
(AI·Mughn; - 3/334)
10. As for the menstruating woman, until she is pure she performs all
the rites 01 Hajj - ihram, staying at Aralah, spending the night in
Muzdalilah and stoning the pillars, but does not perform tawal until she
has become pure. The Prophet iii; said to Aishah:
"Do whatever the pilgrim does except do not do tawal at the House until
you are pure"
(AI-Bukhar; and Muslim)
Note:
If a woman has completed her tawal and then menstruation begins, she
should perform the sai in that condition because sai does not require
one to be in a state of purity.
(Kilab al-Mu'minat by Dr Sal;h al-Fawzan)
Trolling 0(
running
Idhliba
v
L€avo Muzdalilah
Cui her hair
only
(not shave)
;ifti{.;i
11 Women are
permi tted to l eave Muzdal i tah for l vl i na al ong wi th the
weak and i l l after l he di sappearance of the moon and stone the l arge
pi l l ar to avoi d the danger ot crowds
12 Women cut trom the ends of thei r hai r a' fi nger' s wi dth. l t rs not
oer mRt ed
t or i hem t o shave l hel r heads
13 The menstruati ng woman, after havi ng stoned the l arge pi l l ar and
cut her hai r, i s
parti al l y rel eased from i hram and i s freed from i ts
restri cti ons except that she cannot have mari tal i ntercourse wi th her
husband unti l after l awaf al -i fadhah l f she shoul d al l ow hi m before that
she must otfer a ransom
(fi dyah) of a sheep or goat to be sl aughtered In
l vl akkah and di stri buted among i ts poor
14 It she begi ns mensl ruati on after tawaf aFi fadhah, she may travel
upon compl eti on of her Haj j and i s excused l rom
performi ng tawaf al -
wada Thi s i s based on a fl adi th rel ated by Ai shah i n whi ch she sai d,
"safi yyah bi nt Huyayy menstruated atter she di d l awaf al -i fadhah and I
menti oned i t to the Messenger of Al l ah
r-'
He sai d,
' Has
she hel d us
back?' I sai d,
' O
Messenger of Al l ah, she had come down
[from
Arafal ]
and performed tawaf at the House, then she menstruated after tawaf al -
i f adhah' He sai d, ' Let us t r avel t hen"'
(Al -Bukhari and Musl i m)
And l bn Abbas reported that Al l ah' s Messenger
i -:
ordered the
peopl e to
make t her r l ast r i t e al t he Kabah, except t hat he excused t he
mensl ruati ng and
postpartum woman
(Ar-Bukhari
and Musri m)
Travel without
pedorming
tawat al-wada il
she rs menskuat i ng
(AI·Bukhari and Muslim)
.
..
Leave Muzdalilah
lor Mlna wllh
the weak. and ill
..
Cut her hair
only (not shave)
Travel without
performIng
tawsf aI-wade if
she IS menSlruating
11 Women are permitted to leave Muzdalilah lor Mina along with the
weak and ill after the disappearance of the moon and stone the large
pillar to avoid the danger 01 crowds.
12. Women cut lrom the ends of their hair a finger's width. It Is not
permitted for them to shave their heads
13. The menstruating woman, after having stoned the large pillar and
cut her hair, is partially released from ihram and is freed from its
restrictions except that she cannot have marital intercourse with her
husband until after tawal al-ifadhah. If she should allow him before that
she must offer a ransom (fidyah) of a sheep or goat to be slaughtered In
Makkah and distributed among its poor,
14. If she begins menstruation after tawal aHladhah, she may travel
upon completion 01 her Hajj and is excused from performing tawal ai,
wada, This is based on a hadith related by A'ishah in which she said,
"Safiyyah bint Huyayy menstruated after she did tawal aHladhah and I
mentioned it to the Messenger 01 Allah - He said, 'Has she held us
back?' I said, '0 Messenger of Allah, she had come down [from Arafat]
and performed tawal at the House, then she menstruated after tawaf al·
ifadhah.' He said, 'Let uS travel, Ihe
r
'"
(AI·Bukhari and Muslim)
And Ibn Abbas reported that Allah's Messenger ,,... ordered the people to
make their last rite at the Kabah, except ihat he excused the
menstruating and postpartum woman
Madi nah i s l he pl ace
to whi ch the Prophet
I*:
emi grated and where he
settled
Wi thi n i t i s the nobl e Prophefs Masj i d l t i s among the three that one
may travel 10 vtsi l , as the Prophet
*i t
sai d,
"One shoul d not make a
j ourney
except to three masl i ds:
thi s, my masi i d
Al though vi si ti ng the Prophet' s Masj i d i s not among the requi rements of
Haj j , and i n fact has no connecti on whatsoever to Hai j , i t i s l awful and
desi rabl e at any ti me throughout the
year
When Al l ah has enabl ed a
person to come l o the l and of al -Haramai n (the two sacred mosques), i t
i s a recommended practi ce for hi m to go to aFMadi nah al -Munawwarah
to pray i n the Prophet' s Masj i d and then offer greeti ngs
of sal am to the
Messenger of Al l ah
sI
Accordi ng to hadi th, prayer
i n the
prophet' s
Masj i d i s better than a thousand prayers
anywhere el se except al -Masj i d
al -Haram.
for a prayer
i n al -Masj i d al -Haram i s worth 100 thousand prayers
I
48
48
Madinah is the place to which the Prophet ~ emigrated and where he
settled.
Within it is the noble Prophet's Masjid. It is among the three that one
may travel to visit, as the Prophet >E; said,
"One should not make a journey except to three masJids:
this, my masjid
al·MasJld al· Aqsa
Although visiting the Prophet's Masjid is not among the requirements of
Hajj, and in fact has no connection whatsoever to Hajj, it is lawful and
desirable at any time throughout the year. When Allah has enabled a
person to come to the land of al-Haramain (the two sacred mosques). it
is a recommended practice for him to go to al-Madinah al-Munawwarah
to pray in the Prophet's Masjid and then offer greetings of salam to the
Messenger of Allah ~ . According to hadith, prayer in the Prophet's
Masjid is better than a thousand prayers anywhere else except al-Masjid
al-Haram.
for a prayer in al·Masjid al-Haram is worth 100 thousand prayers. - ~ J
"riJ=
;J;w;J3Ig
When the vi si tor comes to the Prophet' s Masj i d:
He/she enters wi th l he ri ght foot, sayi ng,
*'
*,
"Bi smi l l ah, was-sal atu was-sal amu al a rasul i l l ah "
(l n the name of Al l ah, and bl essi ngs and peace be upon the Messenger
of Al l ah
)
"Audhu bi l l ahi l -atheemi wa bi waj i hi l -kareemi wa sul tani hi l -qadeemi
mi nash-shaytani r-raj eem Al l ahumma aftah l ee abwaba rahmati k "
(l seek refuge i n Al l ah, the Supreme, and i n Hi s nobl e countenance and
Hi s eternal authori ty Jrom Satan, the accursed O Al l ah, open for me
the gates of Your mercy
)
Thi s i s the correct suppl i cal i on to be sai d upon enteri ng any masj i d
(Narrated by Abu Dawud
-
saheeh)
After entenng:
$f
One shoul d i mmedi atel y pray two rakahs for tahi yyatul -mas,i d,
preferabl y i n the Rawdhah i t possi bl e.
Otherwi se, he shoul d pray i n any
part
of the Masj i d Then he may go to the grave
of the Prophet g:
and
stand faci ng i t He greets
hi m
s!
by sayrng: l
"As-sal amu al ayka ayyuhan-nabi yyu wa rahmatul l ahi wa barakatuh "
(Peace be upon you,
O Prophet and the mercy oJ Al l ah and Hi s
bl essi ngs
)
One may al so suppl i cate wi th a duaa such as:
"Al l ahumma at i hi l - wasi l at a wal - f adhi l at a wabat hhul - maqamal -
mahmudal l adhi waadtah Al l ahummaj zi hi an ummati hi afdhal al -j aza' ."
(O Al l ah, gi ve hi m the ri ght of i ntercessi on and the hi ghest rank and
resurrecl hi m to the honored stati on that You promi sed hi m O Al l ah,
compensate hi m for
[servi ce
to] hi s ummah wi th the best reward
)
When the visitor comes to the Prophet's Masjid:
He/she enters with the right foot, saying,
"Bismillah, was·salatu was-salamu ala rasulillah."
(In the name of Allah, and blessings and peace be upon the Messenger
of Allah.)
"Audhu billahil-atheemi wa bi wajihil-kareemi wa sultanihil-qadeemi
minash-shaytanir-rajeem .. Allahumma aftah lee abwaba rahmatik."
(I seek refuge in Allah, the Supreme, and in His noble countenance and
His eternal authority from Satan, the accursed... 0 Allah, open for me
the gates of Your mercy.)
This is the correct supplication to be said upon entering any masjid
(Narrated by Abu Dawud . saheeh)
-----,
... One should immediately pray two rakahs for tahiyyatul-masjid,
preferably in the Rawdhah if possible. Otherwise, he should pray in any
part of the Masjid. Then he may go to the grave of the Prophet if< and
stand facing it. He greets him by saYing: ,
...
"As-salamu alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh "
(Peace be upon you, 0 Prophet and the mercy of Allah and His
blessings.)
One may also supplicate with a duaa such as:
"Allahumma atihil-wasilata wal-fadhilata wabathhul-maqamal-
mahmudalladhi waadtah. Allahummajzihi an ummatihi afdhalal-jaza'."
(0 Allah, give him the right of intercession and the highest rank and
resurrect him to the honored station that You promised him. 0 Allah,
compensate him for [service to] his ummah with the best reward)
l*
{*
Then he steps sl i ghtl y to the ri ght to stand before the
grave of Abu Bakr
as-Si ddi q where he greets hi m wi th sal am and suppl i cates, aski ng tor
hi m Al l ah' s mercy, forgi veness and approval
Then he steps Jurther to the ri ght to stand before the
grave ol Umar bi n
al -Khattab,
greel i ng hi m wi th sal am and suppl i cati ng, aski ng for hrm
Al l ah' s mercy, torgi veness and approval
Note
It i s noti ced that some vi si tors to the Prophet' s Masj i d commi t errors
whi ch are consi dered among the bl ameworthy i nnovati ons (bi dah) that
have no basi s i n the rel i gi on and were never
practi ced
by the sahabah,
may Al l ah be pl eased wi th them Among these errors are:..-
l Wi pi ng the hands over the gri l l of the room contai ni ng
I
the
srave.,and
9tl:l!gn.
gl!l",I".tid:
F""i"s
thd;;'aGns suppiication
--* -**"-*^-l
,/
,nu correct way i s to face the Qi bl ah when supp rcati ng
50
'-' Then he steps slightly to the right to stand before the grave of Abu Bakr
as-Siddiq where he greets him with salam and supplicates, asking for
him Allah's mercy, forgiveness and approval.
... Then he steps further to the right to stand before the grave of Umar bin
al-Khattab, greeting him with salam and supplicating, asking for him
Allah's mercy, forgiveness and approval.
Not'"
It is noticed that some visitors to the Prophet's Masjid commit errors
which are considered among the blameworthy innovations (bidah) that
have no basis in the religion and were never practiced by the sahabah,
may Allah be pleased with them, Among these errors are:" ' .
.....
IWiping the hands over the grill of the room containing
Ithe grave parts --'
F grave during supplication, I
The correct way is to face the Qiblah when supplIcating
Visit the graveyard
of al-Baqee, which contains the graves
of many",
sahabah, among them that of the thi rd cal i ph, Uthman bi n Afi an.
Vi si t the graves of the martyrs of Uhud, among whom i s Hamzah bi n
Abdul -Muttal i b
-
mayAl l ah be pl eased
wi th al l of them There, the vi si tor
greets
them and suppl i cates for them The
prophet
gJ
taught hi s
compani ons when vi si ti ng graves
to say:
"As-sal amu al aykum ahl ad-di yari mi n al -mu' mi neena wal -musl i meena, wa
i nna i n sha' Al l ahu bi kum l ahi qun. Nasal Al l aha l ana wa l akum al -afi yah
,,
(Peace
be upon you, peopl e
of the graveyard from the bel i evers and the
Musl i ms, and we, i f Al l ah wi l l s, wi l l be
j oi ni ng
you_ We ask of Al l ah for us
and you wel l -bei ng
)
(Narrated by Musl i m)
l l rs al so f rom the sunnah,
whi l e the vi si tor i s i n Madi nah, to go, after maki ng wudhu, to the euba,
Masj i d, the fi rst masj i d bui l t i n l sl am, i n order to pray
there Al l ah,s
Messenger
S;
di d so and encouraged i t. Sahl bj n Hunayf, reported that
l he Prophet g
sai d,
"Anyone who puri fi es hi msel f i n hi s house, then comes to Ouba' Masj i d
and performs
a prayer
therein will have the reward of an Umrah
"
(Na(ated
by lbn Majah
-
saheeh)
And l bn Umar reported that the Prophet
*!
used to go to the Ouba'
Masj i d both ri di ng and wal ki ng, and woul d pray In i t two rakahs
(AFBukhari and Musl i m)
Other than the atorementi oned, there are no other masi i ds or
pl aces
recommended to vi si t i n Madi nah,
So one shoul d nol burden hi msel t wi th tryi ng to get
around to di fferent
places
when there is no reward in il
Visit the graveyard of al-Baqee, which contains the graves of many
sahabah, among them that of the third caliph, Uthman bin Affan.
Visit the graves of the martyrs of Uhud, among whom is Hamzah bin
Abdul-Muttalib - may Allah be pleased with all of them_ There, the visitor
greets them and supplicates for them The Prophet ;;0;; taught his
companions when visiting graves to say:
"As-salamu alaykum ahlad-diyari min al-mu'mineena wal-muslimeena, wa
inna in sha' Allahu bikum lahiqun. Nasal Allaha lana wa lakum al-afiyah."
(Peace be upon you, people of the graveyard from the believers and the
Muslims, and we, if Allah wills, will be joining you. We ask of Allah for us
and you well·being )
(Narrated by Muslim)
Ills also from the sunnah,
while the visitor is in Madinah, to go, after making wudhu, to the QUba'
Masjid, the first masjid built in Islam, in order to pray there Allah's
Messenger >e; did so and encouraged it. Sahl bin Hunayf, reported that
the Prophet >E; said,
"Anyone who purifies himself in his house, then comes to Quba' Masjid
and performs a prayer therein will have the reward of an Umrah,"
(Narrated by Ibn Majah - saheeh)
And Ibn Umar reported that the Prophet >e; used to go to the Quba'
Masjid both riding and walking, and would pray In it two rakahs
(AI-Bukhari and Muslim)
Other than the aforementioned, there are no other masJids or
places recommended to visit in Madinah,
So one should not burden himself with trying to get around to different
places when there is no reward in it.
Quba' Masj i d
t1'T:f
By Shaykh Abdut-Azi z bi n Baz, Shaykh fi /uhammad
bi n Uthaymeen and
i he Permanent
Commi ttee for Research and l fta
Some have gi ven a fatwa that those comi ng l or Hal j by ai r
'
i assume i hram from Jeddah, whi l e others rej ect i t So what i s correct
_
i
concerni ng thi s i ssue?
Al l pi l gri ms
comi ng by arr, sea and l and must assume Inram
from the meeqal over whi ch they pass,
whether by tand, sea or ai r, due
to l he sayi ng ot the
prophet
*i
when he spectfi ed the meeqats,
"They are for those who come from them and others comino from
beyond them who i ntend Haj j or Umrah
(Narrated
by al ,Bukhari and Musl i m)
Jeddah, however, i s not a meeqat for those comi ng i n; i t i s a meeqat for
its residents
and for whoever has entered it without the intention ot Haij
or Umrah but later decides to
pertorm
either ot them from there
A man who had al ready performed
Haj j made the i ntenl i on of another
,_.
Haj j for hi msel f Then he deci ded to change hi s i ntenti on and to do i t,or
j
a rel ati ve of hi s whi l e he was i n Arafah l s that perml tted
to hi m or not?
When a
person
has entered i hram l or hi s own Haj j , he cannot
change that i ntenti on
al ong the way, i n Arafah or anywhLre el se. He
must compl ete the Haj j for hi msel l , as Al l ah, the Exal ted has sai d:
l ;
111 ;lAr ;JP
AlJ
t / . , i i /
i , i i i
A- r t .
o.-tUe-ttev
"And compl ete the Haj j and Umrah for Al tah.,'
(2:196)
So when he enters i hram tor hi msel l he must compl ete i t for hi msel f
and
when he enters i t on behal f ot someone el se he must compl ete i t for that
person
and nol change i t once he has assumeci i hram.
-.
All pilgrims coming by air. sea and land must assume ihram
from the meeqat over which they pass, whether by land, sea or air, due
to the saying of the Prophet i9; when he specified the meeqats,
"They are for those who come from them and others coming from
beyond them who intend Hajj or Umrah."
(Narrated by al-Bukhari and Muslim)
By Shaykh Abdul-Aziz bin Baz. Shaykh Muhammad bin Uthaymeen and
the Permanent Committee for Research and tlta
I I
Some have given a fatwa that those coming for Hajj by air
QuestIon .. , assume ihram from Jeddah, while others reject It. SO what is correct
) concerOing this issue?
lEJ··
Jeddah, however, is not a meeqat for those coming in; it is a meeqat for
its residents and for whoever has entered it without the intention of Hajj
or Umrah but later decides to perform either of them from there.
When a person has entered ihram for his own Hajj, he cannot
change that intention along the way, in Arafah or anywhere else. He
must complete the Hajj for himself, as Allah, the Exalted has said:
A man who had already performed Hajj made the intention of another
I Qu Stlon 1--'" Hajj for himself Then he decided to change his intention and to do it for
: a relative of his while he was in Arafah Is that permitted to him or not?
_ .. J
1,,----
'I Answer
"And complete the Hajj and Umrah for Allah." (2:196)
So when he enters ihram for himself he must complete it for himself and
when he enters it on behalf of someone else he must complete it for that
person and not change it once he has assumed ihram.
.._-------------------------
My mother di ed when I was very young and I have arranged for
"' l
someone trustworl hy to perform Haj j for her. My tather al so di ed and I
j
know nei ther of my
parents,
but I heard from one of my rel ati ves that he
---
performed Haj j l s i t permi ssi bl e l o pay someone to do HaJj for my mother
or shoul d I do i t mysel f? And shoul d I do HaJj for my l ather al though I
heard that he
performed
Haj l ?
l f
you perform Haj j for each of them yoursel f
and make the effort to
compl ete the hai j correctl y, i t i s
preferabl e.
But i f you pay
someone
rel i gi ous and trustworthy to do i t on thei r behal t i t i s al so good l ' t i s
better to do both Haj j and Umrah for them, or to i nstruct whomever you
appoi nt as a substi tute to do so Thus, you have been dul i ful and
ri ghteous toward youi parents MayAl l ah accept from us and from you.
A woman performed
Haj j and compl eted al l the ri tes except stoni ng
the pi l l ars
She asked someone to stone for her because she had a
smal l chi l d wi th her Thi s was her obl i gatory Hal j , so what i s the rul i ng
about that?
There i s nothi ng wrong i n i t, and stoni ng by the substi tute ful l i l l s her
obl i gati on because the crowds at the pi l l ars pose
a
great danger to
women, especi al l y those accompani ed by chi l dren
IOuest on 1'''1
I
..- .... _--...._._-... ..'
.., Answer
My mother died when I was very young and I have arranged for
someone trustworthy to perform Hajj for her. My father also died and I
know neither of my parents, but I heard from one of my relatives that he
performed Hajj. Is it permissible to pay someone to do Hajj for my mother
or should I do it myself? And should I do Hajj for my father although I
heard that he performed Hajj?
If you perform Hajj for each of them yourself and make the effort to
complete the hajj correctly, it is preferable. But if you pay someone
religious and trustworthy to do it on their behalf it is also good. It is
better to do both Hajj and Umrah for them, or to instruct whomever you
appoint as a substitute to do so Thus, you have been dutiful and
righteous toward you:' parents May Allah accept from us and from you.
A woman performed Hajj and completed all the rites except stoning
the pillars. She asked someone to stone for her because she had a
small child with her This was her obligatory Hajj, so what is the ruling
about that?
There is nothing wrong in it. and stoning by the substitute fulfills her
obligation because the crowds at the pillars pose a great danger to
women, especially those accompanied by children
l s i t permi ssi bl e for someone to request another to perform Haj j for
"
i
hi m even though he i s sti l l al i ve?
t' "' *""' """""' """"' -"
l f the one who requests i t i s unabl e to
perform Haj j due to the
i
weakness ot ol d age or an i l l ness from whi ch he i s not expected to
i | ^^^...^- |
recover, he may do so, as the Prophet
g
sai d to one who compl ai ned l o
I
nim tnat his father could not travel or perform Haj.i,
"Perform
HaI on
behal f of
your tather, and Umrah." And when the Khatham woman sai d,
"O
Messenger ol Allah, at the time Hajj was made obligatory, my father
was no longer able to do Haij", he
g!
said, "Perform Haii for your father-"
When a man di es wi thout i nstructi ng i n a wi l l that someone
perl orm
-' "i
Haj j on hi s behal f, i s hi s obl i gatron tul ti l l ed i f hi s son does i t for hi m?
When hi s Musl i m son who has al ready
performed hi s own Haj i does
it for him, the father's obligaiory Hajj is thereby fulfilled Likewise, if any
other Musl i m who has performed hi s own Haj j di d i t for hi m, i t woul d al so
' l
Answer
I
tutti tt tne obl i gati on. l t i s confi rmed i n the authenti c narrati ons ot al -
Bukhari and Musl i m that l bn Abbas reported a woman as sayi ng,
"O
Messenger of Al l ah, the obl i gati on to Al l ah upon Hi s servants was made
when my father was an old man unable lo make HaJj or travel, so shall I
make Haji for him?" The Prophet
#r
said,
"Yes,
pertorm
Haij tor your
tather."
I
Q L Is it permissible for someone to request another to perform Hail for
. ues1lon ["'l him even though he is still alive?
;
( •._ ..••.•••...•...•..•.••..J If the one who requests it is unable to perform Hajj due to the
i weakness of old age or an illness from which he is not expected to
I
! I recover, he may do so, as the Prophet *" said to one who complained to
'.- Answer
him that his father could not travel or perform Hajj, "Perform Hajj on
behalf of your father, and Umrah." And when the Khatham woman said,
"0 Messenger of Allah, at the time Hajj was made obligatory, my father
was no longer able to do Hajj", he ;Ill; said. "Perform Hajj for your father."
I
QueslJon I..· When a man dies without instructing in a will that someone perform
j Hajj on his behalf, IS his obligation fulfilled If his son does It for him?
I
l
··--·-_....· When his Muslim son who has already performed his own Hail does
it for him, the father's obligatory Hajj is thereby fulfilled. Likewise, if any
I I
other Muslim who has performed his own Hail did it for him, it would also
.. Answer
. . fulfill the obligation. It is confirmed in the authentic narrations of al·
Bukhari and Muslim that Ibn Abbas reported a woman as saying, "0
Messenger of Allah, the obligation to Allah upon His servants was made
when my father was an old man unable to make Hajj or travel, so shall I
make Hajj for him?" The Prophet 4H, said, "Yes, perform Hail for your
father."
l s i t al l owabl e
for a
pi l gri m to do the sai of Haj j before
l awaf al -
i f adhah?
It hi s i hram i s for i trad or
qi ran, then he may do the sai before tawaf
al -i fadhah
when he does i t fol l owi ng tawaf al ' qudum' as di d the Prophet
g
and hi s compani ons
who brought wi th them sacri l i ci al ani mal s
As for tamattu . i t requi res sai twi ce:
Fi rst. when the
pi l gri m arri ves i n Makkah
for Umrah
probabl y al ri ght, for when someone sai d to the Prophet
si '
"l did sai be{ore tawaf",
he
i4i
said, "No
problem"'
The
pi l gri m on the day of Eed
perl orms fi ve ri tes as ordered:
1 Stoni ng the l arge
Pi l l ar
2 Sacri fi ci ng an ani mal
3 Shavi ng or shorteni ng the hai r
4 Tawaf al -i fadhah
5 Sai between as-Safa and al -MaMah
-
except
i f he had done sal for the
i"li of ifr"O or
qiran after tawaf al-qudum
lt is
prelerable to follow this
ordir, but il one does some of the rites before others, especially
in a
case ol need, i t i s acceptabl e Thi s i s mercy and l aci l i l ati on from Al l ah'
I
I Is it allowable for a pilgrim to do the sai of Hajj before tawa! ai-
Question ". ifadhah?
I
,
._J If his ihram is for ifrad or qiran, then he may do the sai before tawaf
al-ifadhah when he does it following tawa! al-qudum, as did the Prophet ;;e;
yAil I and his companions who brought with them sacrificial animals,
swer As for tamal1u , it requires sai twice:
First. when the pilgrim arrives in Makkah for Umrah
Second, for Hall. preferably dOne after tawal al-ifadhah because sal
normally follows lawaf. " one should do it before the tawal it Is most
probably alright, for when someone said to the Prophet 'IE. ,
"I did sai before tawaf", he iI!; said, "No problem."
The pilgrim on the day of Eed performs five rites as ordered:
1 Stoning the large pillar
2 Sacrificing an animal
3 Shaving or shortening the hair
4 Tawaf al-ifadhah
5 Sai between as-Safa and al-Marwah - except if he had done sai for the
Hajj of ifrad or qiran after tawaf al-qudum. It is preferable to follow this
order, but if one does some of the rites before others, especially in a
case of need, it is acceptable. This is mercy and facilitation from Allah.
.
What i s the rul i ng aboul someone who performs
Umrah for hj s father
atter he had made
Umrah for hj msel f by goi ng
to the pl ace
of i hram i n
fakkah,
at-Taneem? l s hi s Umrah val i d or must he assume i hram from
the ori gi nal meeqat?
When you
have made Umrah tor yoursel f
and are rel eased from
rhram, then you wi sh to do an Umrah for your
l ather i l he i s deceased or
unaote, you
can go
to a pl ace
outsi de the borders of l he haram, such as
at-Taneem, and assume i hram there. l t i s not necessary 1or you
to
travel to the meeqat.
Shoul d one pronounce
the i ntenti on (ni yyah)
al oud at the ti me of
i hr am?
been made ci ear by the
prophet
to the Musl i m ummah, etther by
wor d or deed, and t he pi ous pr
ecessor s woul d have put r t i nt o
practi ce.
Because i t has not come down to us from the
prophet
*E:
or trom the
Sahabah we know i t i s an rnnovati on (bl dah),
and the
prophet
Si
sato,
i;+-_
"The worst of atl arrs
1rn
reti gi oi i j
are tl re newty
,":",191
T,9",
"1! "":jy,,bjdjl
is missuidance,,;
(Nat rat ed
by Musl i m)
He
;i i al so sai d,
I ___.- _-!llat_t119!_?
p-q!_
ol-i!: i!i-sjeiT-teq:-_
"-_ "
l
(Al -Bukhaf i
and Musl i m)
And i n anot her ver si on f r om Must r m:
r@
our practi ce
-
i t i s rej ected.'
l
IQuestion I
,--
B
What is the rUling about someone who periorms Umrah for his falher
after he had made Umrah for himself by going to Ihe place of ihram in
Makkah. at-Taneem? Is his Umrah valid or must he assume ihram from
the original meeqat?
When you have made Umrah for yoursell and are released from
ihram, then you wish to do an Umrah for your father if he is deceased or
unable, you can go to a place outside the borders of the haram, such as
at-Taneem, and assume ihram there. It is not necessary for you to
travel to the meeqat.
Should one pronounce the Intention (niyyah) aloud at the time of
ihram?
I
QuestIon 1..
1
A Muslim should not pronounce what he Intends except In Ihe case
. f of Ihram, since this was done by Ihe Prophet However, for prayer and

•..._. 'tawal he should not pronounce the mtention by sayIng, 'Nawayt 8n
usaJli .. (I Intend to pray) such and such prayer" or 'I Intend such and
such lawaI", for thai Is an Innovation In relrgion, and declaring IIII' a loud
voice Is worse If pronouncing the Inlenllon was lawful It would have
J Answer I been made clear by the Prophet to the Muslim ummah, either by
I ! word or deed, and the pious predecessors would have put 'I into
practice.
Because it has not come down to us from the Prophet >E or from the
Sahabah we know it is an Innovalion (bidah), and the Prophet>,;;; said,
!"The worst of affairs [In religion] are the newly
I,nvented ones, and every bldah is misguidance."
----_._- -----
(Narrated by Muslim)
He *' also said,
"i'"'W"h"oe==v"Ce=-:r""b=-:r'CinC::gC::s"Ci=ntC::o"'t"'hcis""p=r=-:aC::c""ti=ce=-=o'f
L.__ o!..i.!..:.it J
(AI-Bukhan and Muslim)
And in another version from Muslim:
; "Whoever does a deed not according to i
: our practice· it is rejected." I
I am a resi dent ol Jeddah and have performed Haj j seven ti mes. But
I
I di d not perform tawaf al -wada because peopl e sai d that there i s no
wada ({arewel l ) for resi dents of Jeddah. l s my Haj J vahd or not? Inform
me, and may Al l ah reward you,
l s i t oermi ssi bl e to oerform tawaf al -wada wi th tawal al -i fadhah when
i
a
person wi l l be l eavi ng Makkah i mmedi al el y and returni ng to hi s
,'
country?
There i s no probl em i n that- l f a person del ayed tawaf al -i fadhah and
after stoni ng the pi l l ars and compl eti ng the other Haj j ri tes he pl ans to
l eave, he may i ntend tawaf al - wada wrth tawaf al -i fadhah l f he does
each separatel y he has earned addi ti onal good, but when he does tawal
al - i fadhah i ntendi ng al so al -wada or i nl ends both together i t i s suffi ci ent
for hi m and he has ful fi l l ed the obl i qati on
It i s requi red of the resi dents of Jeddah and others i n the same
si tuati on, such as l he peopl e of Tai f, not to l eave Haj j except after tawaf
al -wada Thi s i s accordi ng to the Prophet' s sayi ng when addressi ng the
pi l gri ms:
"Let
none of you l eave unti l hi s l ast ri te i s at th€ House "
(Musl i m)
And l bn Abbas reported that the Prophet
t& ,
ordered the
people
to make their lasl rite at the House,
but he made an allowance for the woman.
(Al -Bukhari and Musl i m)
Anyone who negl ects i t must ofter a sacri fi ce as ransom (fi dyah), whi ch
i s a seventh share of a camel or cow, or one sheep or
goat,
to be
sl aughl ered i n Makkah and di stri buted among i ts
poor.
He shoul d al so
repent, ask Al l ah' s forgi veness and truthtul l y resol ve not to do i t agai n
Anyone who neglects it must offer a sacrifice as ransom (fidyah), which
is a seventh share of a camel or cow, or one sheep or goat, to be
slaughtered in Makkah and distributed among its poor. He should also
repent, ask Allah's forgiveness and truthfully resolve nol to do it again
It is required of the residents of Jeddah and others in the same
situation, such as the people of Taif, not to leave Hajj except after tawaf
al-wada This is according to the Prophet's saying when addressing the
pilgrims: "Let none of you leave until his last rite is at the House"
(Muslim)
And Ibn Abbas reported that the Prophet il!1: '
ordered the people to make their last rite at the House,
but he made an allowance for the menstruabng woman.
(AI-Bukhari and Muslim)
There is no problem in lhat. If a person delayed lawaf al-ifadhah and
after stoning the pillars and completing the other Hajj rites he plans to
leave, he may intend lawai al- wada with lawaf al-ifadhah If he does
each separately he has earned additional good, but when he does lawaf
al· ifadhah intending also al-wada or intends both together it is sufficient
for him and he has fulfilled lhe oblig<ilion.
f I am a resident of Jeddah and have performed Hajj seven times. But
j I did not perform tawaf al-wada because peoplesald that there IS no
..' wada (farewell) for residents of Jeddah. Is my Hall valid or not? Inform
me, and may Allah reward you.
I Is it permissible to perform tawal al-wada with tawaf aHfadhah when
r') a person will be leaving Makkah immediately and returning to his
.i country?
Iau sllon
I Answer
Iau Sllon
A person was performi ng tawaf around the Kabah and i n the l i fth
"l
ci rcui t, for exampl e, before he compl eted i t the i qamah for prayer was
J cal l ed. So he prayed and then stood up to compl ete hi s tawal . Does the
i '
' -' ' --' -" '
fi fth ci rcui t count for hi m when he conti nues from where he stopped, or
i s the ci rcui t annul l ed so he must begi n i t agai n from the Bl ack Stone?
It is correct that in such a case the circuit is not invalidated and he
may begi n from the
pl ace he paused to pray wi l h the i mam.
Wc l i vp i n Ai l sl ral i a and everu vpar a l 1rdc arorrn of Ar/ st ral i an
you pass
over by air on your way to Makkah. The Prophet
4&
said upon
desi gnati ng the meeqats,
"They are for those who come from lhem and those who come from
beyond them who i ntend Haj j or Umrah."
(AFBukhari and Musl i m)
You can ask one of the airline crew to inform you before approaching it and
if you make the intenlion to enter ihram for Hajj or Umrah and recite lhe
talbiyah before the meeqat for lear of crossing it without ihram, it is akight
Preparation lor ihram by removing hair, bathing and wearing the ihram
garments can be done in any place, even at home before setting out.
I f
A person was performing tawaf around the Kabah and in the fifth
Que bon "', circuIt. for example, before he completed it the iqamah for prayer was
. } called. So he prayed and then stood up to complete his tawaf. Does the
, _........ .-_...... fifth circuit count for him when he continues from where he stopped, or
,
. is the circuit annulled so he must begin it again from the Black Stone?
It is correct that in such a case the circuit is not invalidated and he
yAnswer I may begin from the place he paused to pray with the imam.
We live in Australia. and every year a large grQUp of Australian
I
Duestlon f- Muslims perlorm the obllgalory Hail· We travel from Sydn y, and the
.:.====.,1 first landing point for us could be anyone of three' Jeddah. Abu DhabI
._ • or BahraIn. Whe is our meeqal? Do w assume Ihrem from Sydney
~
or from some other pJac ?
Neither Sydney, Abu Dhabi or Bahrain Is a meeqal lor Hall or Umrah
Answer Nor is Jeddah a meeqat for those from outsIde like you; rather. 11 Is a
meeqat for Its nes dents You should assume Ihram at the first meeqat
you pass over by air on your way to Makkah. The Prophet ~ said upon
designating the meeqats,
"They are for those who come from them and those who come from
beyond them who intend Hajj or Umrah."
(AI-Bukhari and Muslim)
You can ask one of the airline crew to inform you before approaching it and
if you make the intention to enter ihram for Hajj or Umrah and recite the
talbiyah before the meeqat for fear of crossing it without ihram, it is alright
Preparation for ihram by removing hair, bathing and wearing the ihram
garments can be done in any place, even at home before setting out.
What i s the rul i ng about someone who entered i hram for ql ran, i e '
both Umrah and Haj j , but di d not sl aughter a sheep or feed the poor or
fast? Then he l eft Makkah after the Haj j was over and i s now l ar from al -
Masj i d al - Haram and the sacred
pl aces
He must sl aughter a sacri fi ci al ani mal for hi s
qi ran Hai j i n Makkah al -
Mukarramah or el se appoi nt a l rustworthy substi tute l o do i t for hi m and
di stri bute l he meat to the
poor there He may eat from i t and
gi ve some
to whomever he wi shes. It he i s unabl e to otfer the sacri fi ce he shoul d
fast ten days,
A
pi l gri m compi eted al l the pi l l ars and requi rements of Haj j except
tawaf al -i fadhah and al -wada.l f
he di d tawaf al -i fadhah on the l ast day of
hi s Hai j , whi ch i s the second day of tashreeq, but di d not do tawa{ al -
wada, i ayi ng that one tawaf i s suffi ci ent, whi l e he i s not from the
peopl e
ot Makkah but from another ci ty i n the Ki ngdom of Saudi Arabi a, what
shoul d he do?
l f the case i s as descri bed and tawal al -i fadhah was
performed
i mmedi atel y before hi s departure,
i t al so suffi ces as tawaf al - wada, as
l ong as he has fi ni shed stoni ng the
pi l l ars
IQuestion! '
f---' _.. _.._..
I
i Answer
IQueshon h
1--
yAnswer I
What is the ruling about someone who entered Ihram for qlfan, i.e.,
both Umrah and Hajj, but did not slaughter a sheep or feed Ihe poor or
fast? Then he left Makkah after the Hajj was over and is now far from al·
Masjld al- Haram and the sacred places
He must slaughter a sacrificial animal for his qiran Hajj in Makkah al-
Mukarramah or else appoint a trustworthy substitute to do it for him and
distribute the meat to the poor there. He may eat from it and give some
to whomever he wishes. If he is unable to offer the sacrifice he should
fast ten days.
A pilgrim completed all the pillars and requirements of Hajj except
lawaf al-ifadhah and al-wada.lf he did tawaf al-ifadhah on the last day of
his Hajj, which is the second day of tashreeq. but did not do tawaf al-
wada. saYing that one tawaf is sufficient. while he is not from the people
of Makkah but from another city In the Kingdom of Saudi Arabia, what
should he do?
If the case is as described and tawaf al-ifadhah was performed
immediately before his departure, it also suffices as tawaf al- wada, as
long as he has finished stoning the pillars
o::':
l
: I performed
HaJl as i frad and di d tawaf and sai before the stay i n
, Ar af ah. l Must I do sai agai n f ol l owi ng t awaf at - i f adhah?
One who i ntended Haj j as i {rad (wrthout
Umrah) or qi ran (HaJj
and
Umrah together) and then went to l \,4akkah, performed
tawaf and sai and
remai ned i n thram wrthout cutti ng the hai r
-
i hal sai i s suffi ci enr and ne
does not have to do sai agarn. When he does tawaf al -i fadhah the day of
Eed or afl er, i t i s suffi ci ent
l wi thout
sai ] as l ong as he has not reteased
hi msel f from i hram unti l the day of sacri fi ce (Eed).
Or, when ne nas
brought wtth hi m the sacri fi ci al ani mal and does not rel ease hi msel t trom
the i hram of Haj j and Umrah unti t Eed day, then the ti rsl sai i s sufti ci ent
and l here i s no need for hi m to do a second one. The second sai i s onl y
tor tamattu, when the person
had rel eased hi msel f from
i hram afi er
Umrah and assumed
j t
once agai n for Haj l He must then do a sar tor
Hal l as wel l as the sai for Umrah
What i s the rul i ng about someone who
qoes
to Makkan wrthout
i nt endi ng Haj j or Umr ah?
Anyone goi ng to Makkah wi thout that i ntent, such as a sal esman,
offi ce worker, postai worker, dri ver or others who have busi ness rnere
-
such peopl e
are not requi red to assume i hram unl ess thev wi sh to. Thi s
i s understood from the Prophet' s statement about the meeqats:
,,They
are for those who come {rom them and those who come from beyond
them who i ntend Hal j or Umrah,, So one who crosses a meeqar nor
i ntendl ng
Haj j or Umrah does not need i hram, and that i s mercv and
faci l i tati on From Al l ah to Hi s servants.
Ia ~ liOn ~ I performed Hajj as Ifrad and did t awal and sai before the stay In
Arafah. Must I do sai again following tawaf al-ifadhah?
r
-I"-_'-'=1'" One who intended Hajj as ifrad (Without Umrah) or qiran (Hajj and
_ ,Umrah together) and then went to Makkah, performed tawal and sai and
. I Answe_r,:,' remained in Ihram without cutting the hair - that sai is suHicient and he
L-. does not have to do sai again. When he does tawaf al-ifadhah the day of
Eed or alter, it is sufficient [without sail as long as he has not released
himself from ihram until the day of sacrifice (Eed). Or, when he has
brought with him the sacrificial animal and does not release himself trom
the ihram of Hajj and Umrah until Eed day, then the first sai is suHicient
and there is no need for him to do a second one. The second sai is only
for tamattu, when the person had released himself from ihram after
Umrah and assumed it once again for Hajj He must then do a sai for
Hajj as well as the sai for Umrah
1Question ~
What is the ruling about someone who goes to Makkah without
intending Hajj or Umrah?
Anyone going to Makkah without that intent, such as a salesman,
oHice worker, postal worker, driver or others who have business there -
such people are not required to assume ihram unless they wish to. This
is understood from the Prophet's statement about the meeqats: "They
are for those who come from them and those who come from beyond
them who intend Hajj or Umrah" So one who crosses a meeqat not
intending Hajj or Urnrah does not need ihrarn, and that is mercy and
facilitation from Allah to His servants.
.._-------------------------
: What shoul d the pi l gnm of tamattu and
qi ran do when he l s
i
unabl e to offer a sacri fi ce
(hadi )?
When he i s not abl e to otl er the hadi he must tasl three days duri ng Hai j and
seven days when he returns to hi s fami l y He has a choi ce concerni ng the three
days
-
i f he wi shes he can fast them betore Eed day or i f he wi shes he can l ast
them on the three days of tashreeq Al l ah has sai d.
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"And compl ete the Haj j and Umrah for Al l ah But i f you are prevented' then
l otfer]
what can be obtai ned wi th ease of sacri Ji cral anrmal s
And do not shave
your' neaOs unhl the sacri fi ci al ani mal has reached i l s pl ace of sl aughl er And
whoever among
you i s i l l or has an ai l ment of the head
l makrng
shavl ng
necessary, musi offerl a ransom of fasti ng or chari ty or sacnfi ce And when you
"r" """r*.
then whol ver perl orms Umrah l ol l owed by Haj t
l ofl ers]
what can be
obt ai nedwi t heas eof s ac r i | i c i al ani ma| s Andwhoev er c annot f i ndl or at f or d
onel
-
then a fast of three days duri ng Hai i and seven when
you have returned
l home]
Those are ten compi ete
l days]
Thi s i s l or those whos€ l ami l y i s not i n
i ne area of al -l ,,4asj i d al -Haram And fear Al l ah, and know that Al l ah i s severe i n
penal t y" ( 2: 196)
And i n saheeh al -Bukhari , both Ai shah and l bn Umar rel ated:
"FElling
iF-days of ta-fiieeq was noi Allbwed-excepl
to those who could not obtain a sacrilicial animal
(hadi)"
It i s Dreferabl e
i l one can fast the three days before the Day of Arafah, and he
shoutd not be fastrng on the Day ol Arafah because the Prophet
gi
sl ayed In
Arafah wi thout fasti ng and he forbade fasti ng on the Day of Arafah for those
who are i n Arafah The three days can be l asted ei ther consecuti vel y
or
separatel y and that i s true of the seven at home as wel l Al l ah di d not sti pul ate
they be tasted consecuti vel y but onl y sal d:
"And seven when
You
have returned".
For one unabl e to obtai n a hadi , fasti ng
askrng
peopl e to provi de one for hl m to sl a
Answer
I.
..es ... on. ..L., What should the pilgnm of tamat1u and qiran do when he IS
. I :unable to offer a sacrifice (hadi)?
When he is not able to offer the hadi he must fast three days during Hajj and
seven days when he returns to his family He has a choice concerning the three
days - if he wishes he can fast them before Eed day or if he wishes he can fast
them on the three days of tashreeq Allah has said.
i ,,·:.f Ij'< •• :.' c,

'<. '.',
... r--.s.u
c ::i1"11 ·1;J:i::;..I..t:...· .
,,-"'W-:-t;"";"J rr--'. •..
;;;.:.' ::ii'j
, •• , "cz- ,1·, r. , ;..1"' .....
iI' "·<C:j(4(:""i! "'(-' (,q
:."..-!J...u ,
"And complete the Hajj and Umrah for Allah Bul if you are prevented, then
[offer] what can be obtained with ease of sacrificial animals And do not shave
your heads until the sacrificial animal has reached its place of slaughter And
whoever among you is ill or has an ailment of the head [making shaving
necessary. must offer] a ransom of tasting or charity or sacnfice And when you
are secure, then whoever performs Umrah followed by Hajj loffers] what can be
obtained with ease of sacrificial animals And whoever cannot find [or afford
one] - then a fast of three days during Hall and seven when you have returned
[home] Those are ten complete [days] This is for those whose tamily is not in
the area of al-Masjid al-Haram And fear Allah, and know that Allah is severe in
penalty" (2: 196)
And in saheeh al-Bukhari, both Aishah and Ibn Umar related:
";'l'asl1ng the aays OfiiiShreeq'was'iiOf aff6'wea-exeepT"1
I to those who could not obtain a sacrificial animal (hadi)" i
It is preferable if one can fast the three days before the Day of Arafah, and he
should not be fasting on the Day of Arafah because the Prophet :lit stayed in
Arafah without fasting and he forbade fasting on the Day of Arafah for those
who are in Arafah The three days can be fasted either consecutively or
separately and that is true of the seven at home as well Allah did not stipulate
they be fasted consecutively but only said: J .// • \ /.,-
41
1'-
"And seven when you have returned". •• ...,.....J
I ••
For one unable to obtain a hadi, fasting IS prelarable to
asking people to provide one for him to slauahter. III'
i m
lt is allowable for a woman to use pills
to
prevent
menstruation when
'..1
Answer I
she fears it at that iime. But it should be alter the consuttation ot a
medi cal speci al i st for the protecti on
of her heal th. She may al so use
them i n Bamadhan i f she
preters
to fast al ong wi l h the other
peopl e.
What i s the rul i ng about someone who comes to a meeqat
l for
l s rt al l owabl e for a woman to use pi l l s to prevent
her monthl y peri od
'
' i
or del ay i t at the ti me of Haj j ?
-..
i hraml al a ti me other than the months of Haj J?
One who approaches a meeqat does so i n one of two condi ti ons:
He arrives there outside ot the months of Hajj,
ch as i n Ramadhan or Shaban. The sunnah for hi m i s l o assumo
i hram l or Umrah, i ntendi ng i t i n hi s heart and sayi ng,
' ,Labbayk
for
Umrah", and continuing to recite the talbiyah otten until he reaches the
Kabah. There, he ceases the talbiyah, makes a tawaf ot seven circuits,
prays
two rakahs behind Maqam lbrahim, pertorms
seven trlDs of sai
between as-safa and al-Manryah and lhen shaves the hair of his head or
shortens it By that he has completed his Umrah and is freed from all
the restri cti ons of i hram
f2.'He anives at the meeqat during the months ot Hajj,
whi ch are Shawwat, Dhul -Qadah and the.ti rst ten ot DnuFHi l i ah. He can
choose between three thi ngs: Haj j al one, Umrah al one or i oi ni nq them
together. When the Prophet
E:
reached the meeqat i n Dh;FOa;ah for
the Farewell Haj.j, he gave
his companions a choice between rnese
three. The sunnah for one who i s not bri ngi ng wi th hi m a sacri ti ci al
animal is to enter ihram lor Umrah, and do as mentioned
previouslv
for
the person
crossing a meeqat outside the months of Hajj, Oecause tne
Prophgt g ordered his companions as they approached Makkah to
make thei r i hram for Umrah, and stressed that.
It is allowable for a woman to use pills to prevent menstruation when
she fears it at that time. But it should be after the consultation of a
medical specialist for the protection of her health. She may also use
them in Ramadhan if she prefers to fast along with the other people.
I Q t Is It allowable for a woman to use pills to prevent her monthly period
lies ,on . 'j or delay it at the time of Hajj?
.....i
{--. .
i'1-A-n-s-w-e-r-1
IQuestion

f What IS the ruling about someone who comes to a meeqat [for
"', ihramj at a time other than the months of Hajj?
;
..,' One who approaches a meeqat does so in one of two conditions:
..l.. He arrives there oufside of the months of Hajj,
such as in Ramadhan or Shaban. The sunnah for him is to assume
ihram for Umrah, intending it in his heart and saying, "Labbayk for
Umrah", and continuing to recite the talbiyah often until he reaches the
Kabah. There, he ceases the talbiyah, makes a tawaf of seven circuits,
prays two rakahs behind Maqam Ibrahim, performs seven trips of sai
between as-safa and al-Marwah and then shaves the hair of his head or
shortens it. By that he has completed his Umrah and is freed from all
the restrictions of ihram,
He arrives at the meeqat during the months of Hajj,
which are Shawwal, Dhul-Qadah and the first ten of Dhul-Hijjah. He can
choose between three things: Hajj alone, Umrah alone or joining them
together. When the Prophet ;@ reached the meeqat in Dhul-Qadah for
the Farewell Hajj, he gave his companions a choice between these
three. The sunnah for one who is not bringing with him a sacrificial
animal is to enter ihram for Umrah, and do as mentioned previously for
the person crossing a meeqat outside the months of Hajj, because the
Prophet ;iii;; ordered his companions as they approached Makkah to
make their ihram for Umrah, and stressed that.
My mother i s advanced i n age and wants to perform
Haj J but there i s
' r
no mahram l or her i n her country. To bri ng a mahram woul d cost a l arge
.
j sum of money, so what i s t he r ul t ng i n such a case?
Haj l i s not an obl i gati on for her because i t i s not permi ssi bl e
tor her to
Vavel to Haj j wi thout a mahram whether she i s young or ol d l t a mahram
i s avarl abl e she shoul d perform
Haj j , but i i she di es wi thout doi ng so
someone shoul d make haj j on her behal l usi ng weal th from her esl ate
Otherwi se, i f someone vol unteers to use hi s own weal th to perform
Haj j
for her i t i s good
and nghteous.
When i s i t per mi ssi bl e
t o appoi nt a subst i t ut e t o st one t he pi l l ar s?
Are there days when i t i s not al l owed to appoi nt a substi tute?
It i s permi ssi bl e
to appoi nt a substi tute for rami (stoni ng)
of al l the
pi l l ars
l or one who i s i l l or weak, tor the pregnant
woman who fears
harm, l or l he nursi ng woman or who has no one to stay wi th her
chi l dren, for the el derl y man or woman and any others who cannot l or
some reason perform
rami AIso, the guardi an
of a young
chi l d stones
l or hi m/her The substi tute stones fi rst Jor hi msel f and then for the other
person
at each pi l l ar
unl ess he has al ready stoned for hrmsel f that day,
i n whi ch case he does not begi n wi th hi msel t However, i t i s onl y
permrssi bl e
to appoi nt someone who i s performi ng
Haj j Anyone not
performi ng
Haj l may not act as a substi tute for the stoni ng, and i f he
does, i t wrl l not ful fi l l the duty ol the person who appoi nted hi m
When is It permissible to appoint a substitute to stone the pillars?
Are there days when it is not allowed to appoint a substitute?
I
My mother is advanced in age and wants to perform Hajj. but there is
OUBlloon .'; no mahram for her In her country. To bring a mahram would cost a large
.: sum of money, so what IS the ruling in such a case?
Hajj is not an obligation for her because it is not permissible for her to
travel to Hajj without a mahram whether she is young or old If a mahram
is aVailable she should perform Hajj, but il she dies without doing so
someone should make Hajj on her behalf using wealth from her estate.
Otherwise, if someone volunteers to use his own wealth to perform Hajj
for her it is good and righteous.
ICues Ion h
1
·---'_.1 It is permissible to appoint a substitute for rami (stoning) of all the
pillars for one who is ill or weak, for fhe pregnant woman who fears
I I
harm, for the nursing woman or who has no one to stay with her
Answer children, for the elderly man or woman and any others who cannot for
some reason perform rami. Also. the guardian of a young child stones
for him/her The substitute stones first lor himself and then for the other
person at each pilfar unless he has already stoned for himself that day,
in which case he does not begin with himself. However, it is only
permissible to appoint someone who is perfonming Hajj. Anyone not
performing Hajj may not act as a substitute for the stoning, and if he
does, it will not fulfilf the duty of the person who appointed him.
I wore a face mask duri ng Umrah wi thout knowi ng that i t i s not
Questi on
I
,
p"r*i tt"d. What i s the expi ati on for that?
. l i
Si nce t he f ace mask, whi ch l s t he ni qab, i s among t he t hi ngs
prohi bi ted duri ng i hram, the woman who wears i t must ofter a ransom
(fi dyah). That means ei ther to sl aughter a sheep or goat, feed si x
poor
peopl e
or fast three days. But that i s on the condi ti on that she had
knowl edge of i t and remembered, so i f she wore i t out of i gnorance of
the rul i ng or whi l e havi ng forgotten i ts prohi bi ti on or that she was i n the
state of i hram, there i s no ransom. l t i s onl y for someone who does i t
del i beratel y
l somet i mes r ead t al seer s ot t he Qur an
whi l e not i n a
pur e sl at e, as
l duri ng the monthl y
peri od, {or exampl e Am I to be bl amed for that and
: have I earned any si n by i t?
There i s no probl em i n the menstruati ng or
posl partum woman
readi ng books of tafseer, or i n reci ti ng the Qur' an al oud wi thout touchi ng
the mas-hal (whi ch contai ns onl y the words of Al l ah), accordi ng to the
most correct vi ew of the schol ars However, a
person whose i mpuri ty i s
due to mari tal i ntercourse or ei acul al i on shoul d not reci te the Our' an at
al l , excepti ng separate verses, unti l he takes a bath (ghusl ) l t was
confi rmed about the Prophet
H
that he was not kept from reci ti ng the
Our' an by anythi ng except
j anabah (sexual i mpuri ty)
Since the face mask, which IS the niqab, is among the things
prohibited during ihram. the woman who wears it must offer a ransom
(fidyah). That means either to slaughter a sheep or goat, feed six poor
people or fast three days. But that is on the condition that she had
knowledge of it and remembered, so if she wore it out of ignorance of
the rUling or while having forgotten its prohibition or that she was in the
state of ihram, there is no ransom. It is only for someone who does it
deliberately.
There is no problem in the menstruating or postpartum woman
reading books 01 talseer, or in reciting the Our'an aloud without touching
the mas-hat (which contains only the words of Allah), according to the
most correct view of the scholars However, a person whose impurity is
due to marital intercourse or ejaculation should not recite the Our'an at
all, excepting separate verses, until he takes a bath (ghusl) It was
confirmed about the Prophet ~ that he was not kept from reciting the
Our'an by anything except janabah (sexual impurity)
I wore a face mask during Umrah without knowing that it is not
,permitted. What IS the expiation for that?
Answer
IOuestion
I I
I sometimes read talseers of the Our'an while not in a pure state, as
Ouest n . during the monthly period, for example Am I to be blamed for that and
. : have I earned any sin by It?
rr;:1
i
t i i j _j , )
,
It has been related that the Prophet
*!
said,
.The
best supplication is that on lhe
praise and He is over all things mmpetent
)
Therefore, one should repeat these words otten with humbleness and
presence
of heart. He should mention Allah and supplicate him with words lrom the Qur'an
and Sunnah at all times, but especially on this great day of Arafah, choosing the
through Al l ah.)
9
Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan wa
qina adhaban-
nar. (Our Lord, give us in this world what is good and in the Hereatter what is
good and protect us from the punishment ot the Fire
)
O.itit't-
Al l ah, the Exal ted, sai d i n the Qur' an:
"And
your Lord says, Call upon Me; I will respond to you' Indeed, those who
disdain My worship will enter Hell
lrendered]
€ntemptible "
(40:60)
And the Prophet g said. "Your
Exalted Lord ls modest and generous; He is
reluc.tant, when His'ssruant raisgs his hsnds to Him, to rsturn them to him empty."
And he
ei
sai d, "No Musl i m suppl i cates to Al l ah wi th a duaa tree from si n and
from that which cuts ties between relatives but that Allah
gives him one of three
things: either a direct response to his supplication or the accumulation of its
rewird for him in the Herealler or the
prevention ot an evil {rom striking him which
is equal to it
[i,e.,
to his etfort in duaa']." Those present said, "Then,
we will do it
abundantl y" He
si
sai d, "Al l ah
i s more abundant "
It has been related that the Prophet said, "The best supplication is that on the
Day of Aralah and the best of whall and the prophets belore me has said Is;
La lIaha Ill-Allahu w hdahu la 5harOp. a Iah. La!1ul-rTlul U wa lahul-lla1lldu wa
hu",a ala ulll shay'1I1 qad ,"
(The,a Is no gad but Allah alone wnh no parmer. H,s IS the dominoon and His Is all
praise and He is over all things competent)
Ha Is also reported to have said. Tile most beloved words to Allah are fou,'
Subhan·AIIah. al-harndullliah. la lIaha III-Allah and Allahu akbar
Therefore, one should repeat these words often with humbleness and presence
of heart. He should mention Allah and supplicate him with words from the Our'an
and Sunnah at all times, but especially on this great day of Arafah, choosing the
mO!lI comprehensive words 01 duu' and dhll<r, among which a,e:
Subhan-Allahl wa tHhamdlhl. subhan-Allahll-alheem. (I glorify Allah and WIth
pl8lge of Him, I glorify Allah. !he Great)
La lIaha Ilia anta subhanaka, Innf kuntu m,nalh-lhalim n. (There is no god but
You, I glorify You Indeed. I have be n emong the wrongdoers.)
La tlaha III-Allah. Wa la nabudu ilia Iyyah. lahun-nimetu wa lahul-fadhlu we
lahuth-thanaul-hasan (There is no god but Allah. We worship none but Him.
His Is the blessing and His Is the favor and for H m.s beautllul praise.)
La lIaha Ill-Allahu mukhllseena lahud-deena wa lau l<atihaH\aflrun (There is no
geld but Allah; we are slllcera to Him In religIon although the unbeli8\l0fS disflke I )
La haula wa la quwwata tlla blllah (Th Ie Is no power and no slrength llCeP!
through Allah.)
Rabbana atina fid-dunya hasanatan wa fil-akhiratl hasanatan wa qina adhaban-
nar. (Our Lord, give us in this world what is good and in the Hereafter what is
good and protect us from the punishment of the Fire.)
__ -1' I"!'\
". ... !J
/' ·r .,,, - ..I .....
,. J
Allah, the Exalted, said in the Qur'an:
"And your Lord says, Call upon Me; I will respond to you'. Indeed, those who
disdain My worship will enter Hell [rendered] contemptible." (40:60)
And the Prophet 'if;; said. "Your Exalted Lord Is modest and generous; He Is
reluctant, when His servant raises his hands to Him, to return them to him empty."
And he >l'; said, "No Muslim supplicates to Allah with a duaa free from sin and
from that which cuts ties between relatives but that Allah gives him one of three
things: either a direct response to his supplication or the accumulation 01 its
reward for him in the Hereafter or the prevention of an evil from striking him which
is equal to it [i.e., to his effort in duaa'I." Those present said. ''Then, we will do it
abundanlly" He iIS said, "Allah is more abundant"
'
i*:i::l
a ) -
P - f ! a . t t - r 7 / t
a , r
t a l -
e
t t ' t i l i I I F
!
, F
C'
Srnceri ty toward Al l ah
d Begi nni ng by prai si ng
Al l ah and i nvoki ng bl essi ng upon the
prophe
then suppl i cati ng and cl osi ng as one began wi th prai se
of Al l ah
i nvoki ng bl essi ng upon the Prophet
i +;
* Determi nati on duri ng suppl i cati on and certai nty of response
d Persi stence i n suppl i cati on, and not gi vi ng
up when the response i s
del ayed
*
Presence of mi nd and heart duri ng suppl i cati on
* Suppl i cati ng duri ng both easy and di ffi cul t ti mes
d Cal l i ng upon none but Al l ah al one
*Avoi di ng suppl i catl on agai nst one' s wi fe, property,
chi l d or setf
*
Loweri ng the voi ce and suppl i cal i ng nei ther l oudl y nor i naudi bl y
* Acknowl edgi ng si n and seeki ng forgi veness for i t, and acknowl edgi ng
Al l ah' s favor and thanki ng Hi m for i t
$ Not maki ng a show of suppl i cati on
* Concentrati on, humbl eness, hope and fear
*Amendi ng wrongs as a part
of repentance
S Repeati ng a suppl i cati on three ti mes
{ Faci ng the Qi bl ah
* Rai sl ng the hands duri ng suppl i cati on
I Wudhu before suppl i cati on when i t i s easy
, Pol i teness wi th Al l ah duri ng suppl i cati on
The Prophel gq sai d:
.. Sincerity toward Allah
.. Beginning by praising Allah and invoking blessing upon the Prophet
then supplicating and closing as one began with praise of Allah and
invoking blessing upon the Prophet >!=
It Determination during supplication and certainty of response
.. Persistence in supplication, and not giving up when the response is
delayed
.. Presence of mind and heart during supplication
.. Supplicating during both easy and difficult times
.. Calling upon none but Allah alone
.. Avoiding supplication against one's wife, property, child or self
.. Lowering the voice and supplicating neither loudly nor inaudibly
.. Acknowledging sin and seeking forgiveness for it, and acknowledging
Allah's favor and thanking Him for it
.. Not making a show of supplication
.. Concentration, humbleness, hope and fear
.. Amending wrongs as a part of repentance
.. Repeating a supplication three times
.. Facing the Qiblah
.. Raising the hands during supplication
.. Wudhu before supplication when it is easy
.. Politeness with Allah during supplication
The Prophet i<s: said:
u pica io swor p.
{l
Begi nni ng wi th suppl i cati on
for onesel f and then others, Ii ke sayi ng,
"O
Allah, forgive me and so-and-so".
l eadi ng to Al l ah usi ng Hi s beauti ful names and subl i me attri butes, or
nti oni ng a
good deed one has done or the suppl i cati on of a ri ghteous
person who i s al i ve
i l Certai nty
that one' s food, dri nk and cl othrng are al l hal al
Avoi di ng suppl i cati on for anythi ng si nJul or for severi ng ti es ot
l ati onshl p
*Bei ng
one who orders what i s ri ght, forbi ds what i s wrong and avoi ds
sr ns
lTimes durino which suoplication
is anaw€red:
: _- - - -
S
Duri ng the ni ght
l)
After every
prayer
*}
Between the adhan and i qamah
{l
In l he l ast thi rd of the ni ght
{l
Atter the adhan l or obl i gatory
prayers
{l
Duri ng rai nfal l
t)
The l ast hour (before maghri b) on Fri day
t)
when dri nki ng zamzam water, wi th si ncere i ntenl i on
I
Duri no orostrati on
(suj ud)
• •
Beginning with supplication for oneself and then others, like saying,
"0 Allah, forgive me and so-and-so",
Pleading to Allah using His beautiful names and sublime attributes, or
mentioning a good deed one has done or the supplication of a righteous
person who is alive
... Certainly that one's food, drink and clothIng are all halal
Avoiding supplication for anything sinful or for severing ties of
relationship
Being one who orders what is right, forbids what is wrong and avoids
sins
[limes duji_ng ans'N.ered: I
During the night
... After every prayer
Between the adhan and iqamah
In the last third of the night
-. After the adhan for obligatory prayers
During rainfall
... The last hour (before maghrib) on Friday
" When drinking Zamzam water, with sincere intention
" Durina orostration fsujudl
C That ot a Musl i m for hi s brother Musl i m
* That on the Day of Aratah
I When Musl i ms are
gathered
for the remembrance of Al l ah
t That of a parenl for hi s chi l d or agai nst hi s chi l d
I That of a travel er
* That of a ri ghteous chi l d for hi s parents
*
The duaa l rom the Sunnah made tol l owi ng wudhu
* That made after stoni ng the smal l
pi l l ar
{
Thal made atter stoni ng the medi um pi l l ar
{ That made i nsj de the Kabah, and he who prays i n the Hi j r i s i nsi de the Kabah
$ That made upon as-Safa
*
Thal made upon al -Marwah
*
That made at al -Mashar al -Haram
(or
Muzdal i fah)
Undoubtedl y. the bel i ever supphcates to hi s Lord al al l ti mes and
pl aces,
and Al l ah i s near to Hi s servants He has sai d,
/a11./
(,, q4
\rl]
1.!)/
!'\#
u , / / /
. a . ' a / . / t
) + o C
1 : , i a / r - /
trt"crt3!pL-rJt;3.or
?Sl ?!*g9
rf
G2l'-1t
"And when My servants ask you concerni ng Me
-
i ndeed I am near
I respond to the i nvocati on of the suppl i cant when he cal l s upon Me So
l et them respond to Me and bel reve i n Me that they may be ri gti tl y
gui ded " ( 2: 186)
However, the aforementioned conditions and
places
are
parlicularly favorable
,'NI
= l
s?tv
.. That of a Muslim for his brother Muslim
.. That on the Day of Arafah
.. When Muslims are gathered for the remembrance of Allah
.. Thaf of a parent for his child or against his child
... That of a traveler
... That of a righteous child for his parents
... The duaa from the Sunnah made following wudhu
... That made after stoning the small pillar
... That made after stoning the medium pillar
.. That made inside the Kabah, and he who prays in the Hijr is inside the Kabah
.. That made upon as-Safa
.. That made upon al-Marwah
It That made at al-Mashar al-Haram (or Muzdalifah)
Undoubtedly. the believer supplicates to his Lord at all times and places,
and Allah IS near to His servants He has said,
"And when My servants ask you concerning Me - indeed I am near
I respond to the invocation of the supplicant when he calls upon Me So
let them respond to Me and believe in Me that they may be rightly
guided." (2:186)
However, the aforementioned conditions and places are particularly favorable
Thes6 supplications, or whalevsr can be said ol them with ease,
are suitable tor Arafal. Muzdalifah and other olaces where duaa is
recommended.
O Al l ah, i ask of You pardon and wel l -bei ng wi thi n my rel i gi on, my
worl dl y l i fe, my fami l y and my
property. O Al l ah, conceal my faul ts and
cal m my fears O Al l ah, protect me trom i n front of me and from behi nd,
on my ri ghl and on my l eft and from above me. And I seek refuge i n
Your greatness from bei ng sl ai n trom bel ow
grant me soundness i n my body; O Al l ah, grant me soundness i n my
heari ng; O Al l ah, grant me soundness i n my si ght There i s no god but
You O Al l ah, I seek refuge i n You from di sbel i ef, from poverty and from
the puni shment ot the grave- There i s no god but You. O Al l ah, You are
my Lord; there i s no god but You. You created me and I am Your
servant, and I uphold Your covenant and
[my]
promise to You as much
as I am able. I seek refuge in You from the evil I have done. I
acknowledge before You Your lavor upon me and I acknowledge my sin,
so forgi ve me. For i ndeed, none can forgi ve si ns except You. O Al l ah, I
seek refuge in You lrom anxiety and sorrow, I seek reluge in You from
i nabi l i ty and l azi ness, and from sti ngi ness and cowardi ce, and I seek
re{uge in You trom being overcome by debt or oppressed by men, O
Al l ah, make the start of thi s day amendment, i l s mi ddl e prosperi ty
and
ils end success. And I ask of You the good of both this world and lhe
Hereafter, O most merciful ot the merciful.
I ask of You
[my]
acceptance after an occurrence, a
pleasant life afler
death, the bl i ss of l ooki ng al Your nobl e countenance and the l ongi ng to
meet You wi thout harmful adversi ty or havi ng been mi sl ed And I seek
refuge in You trom doing wrong or being wronged, from transgressing or
bei ng transgressed agai nst and from commi tti ng an otfense or si n that
you wi l l not forgi ve.
r"{
r"ffl
N%
%u,S'
o Allah
o Allah
These supplications, or whatever can be said of them with ease,
are suitable for Arafat, Muzdalifah and other places where duaa is
recommended.
I
0 Allah, i ask of You pardon and well-being within my religion, my
'-- ---' worldly hfe, my family and my property. 0 Allah, conceal my faults and
calm my fears 0 Allah, protect me from in front of me and from behind,
on my right and on my left and from above me. And I seek refuge in
Your greatness from being slain from below.
I
grant me soundness in my body; 0 Allah, grant me soundness in my
'--____ hearing; 0 Allah, grant me soundness in my sight. There is no god but
You. 0 Allah, I seek refuge in You from disbelief, from poverty and from
the punishment of the grave. There is no god but You. 0 Allah, You are
my Lord; there is no god but You. You created me and I am Your
servant, and I uphold Your covenant and [my] promise to You as much
as I am able. I seek refuge in You from the evil I have done. I
acknowledge before You Your favor upon me and I acknowledge my sin,
so forgive me. For indeed, none can forgive sins except You. 0 Allah, I
seek refuge in You from anxiety and sorrow, I seek refuge in You from
inability and laziness, and from stinginess and cowardice, and I seek
refuge in You from being overcome by debt or oppressed by men. 0
Allah, make the start of this day amendment, its middle prosperity and
its end success. And I ask of You the good of both this world and the
Hereafter, 0 most merciful of the merciful.
o Allah II ask of You [my) acceptance after an occurrence, a pleasant life after
______ death, the bliss of looking at Your noble countenance and the longing to
meet You without harmful adversity or having been misled. And I seek
refuge in You from doing wrong or being wronged, from transgressing or
being transgressed against and from committing an offense or sin that
you will not forgive.
_ t . {
I seek refuge i n You from bei ng returned to decrepi t ol d age. O Al l ah,
gui de me to the best deeds and moral s; none gui des
to the best of them
excepl You And di vert from me l he evi l ones; none can di vert them
from me exceDt You
Make good for me my rel i gi on, make my home spaci ous and bl ess for
me my provi si on.
O Al l ah, I seek refuge i n
you
from harshness,
heedl essness, humi l i ati on and need And I seek refuge i n
you
from
di sbel i ef, di sobedi ence, schi sm and showi ng off And I seek retuge i n
You from becomi ng deaf and dumb, and from l eprosy and the worst
i l l nesses
Grant my soul consci ousness of You and puri fy
i t;
you
are the best to
puri ty
i t. You are i ts patron
and i ts Lord. O Al l ah, I seek rel uge i n
you
from knowl edge that has no benefi t, from a heart that i s not humbl e,
from a soul that i s not sati sfi ed and i rom a supoti cati on that i s not
answered,
I seek refuge i n You trom the evi l of what I have done and from the evi l
of what I have not done O Al l ah, I seek refuge i n
you
from the
cessati on of Your tavors, l rom a change i n the wel l -bei ng
you
have
granted,
from Your sudden vengeance and from al l that angers
you
I seek refuge i n You from destructi on and decl i ne and from drowni ng,
bei ng burned and seni l i ty. And I seek retuge i n You l rom bei ng sl ruck by
Satan at the time of death And I seek refuge in
you
from a lethal snake
bi te and I seek refuge i n You from greed
becomi ng characteri sti c
ffi
o Allah
o Allah
o Allah
o Allah
o Allah
I seek refuge in You from being returned to decrepit old age. 0 Allah,
guide me to the best deeds and morals; none guides to the best of them
except You, And divert from me the evil ones; none can divert them
from me except You.
Make good for me my religion, make my home spacious and bless for
me my provision. 0 Allah, I seek refuge in You from harshness,
heedlessness, humiliation and need. And I seek refuge in You from
disbelief, disobedience, schism and showing off And I seek refuge in
You from becoming deaf and dumb, and from leprosy and the worst
illnesses
Grant my soul consciousness of You and purify it; You are the best to
purify it. You are its patron and its Lord. a Allah, I seek refuge in You
from knOWledge that has no benefit, from a heart that is not humble,
from a soul that is not satisfied and from a supplication that is not
answered.
I seek refuge in You from the evil of what I have done and from the evil
of what I have not done 0 Allah, I seek refuge in You from the
cessation of Your favors, from a change in the well'being You have
granted, from Your sudden vengeance and from all that angers You.
I seek refuge in You from destruction and decline and from drowning,
being burned and senility. And I seek refuge in You from being struck by
Satan at the time of death. And I seek refuge in You from a lethal snake
bite and I seek refuge in You from greed becoming characteristic.
T;"f
r-"^*l
I seek tefuge i n You from bad manners, deeds' desi l es and i l l nesses.
And I seek refuge i n You from overwhel mi ng debt, the oppressi on of
men and l he mal i ci ous rej oi ci ng ot enemi es
Make good for me my rel i gi on, whi ch i s the sal eguard of my afl ai rs,
make
good for me my worl d wi thi n whi ch i s my l i vel i hood, make good for
me my afterl i fe to whi ch i s my return And make l i fe for me an i ncrease
i n al l i hat i s good, and make death for me rel i ef from al l that i s evi l . My
Lord, assi st me and do not assi st
[othersl
agai nst me, and support me
and do not support
[others]
agai nst me Gui de me and taci l i tate
gui dance for me
Make me one who constantl y remembers You, i s constantl y
gral eful to
You, constantl y obedi ent to You and constanl l y returni ng to You My
Lord, accept my repenl ance, wash away my si n, respond to my
suppl i cati on, conl i rm my evi dence,
gui de my heart' di rect my tongue
and remove resentment from my breast
I ask ol You firmness in th€ matter and determination in integrity, and I
ask ol You
grati tude for Your favors and abi l i ty to worshi p You wel l ' I ask
of You a sound heart and a truthful tongue And I ask of You from the
good that You know and seek refuge in You from the evil that You know'
And I seek Your torgi veness for that whi ch You know, and You are the
knower of the unseen
Insoi re me wi th wi sdom and
protect me trom the evi l of mysel f. O Al l ah,
I ask of You ability to do
good, to cease what is wrong, to love lhe poor'
and that You forgive me and have mercy on me. And when You intend a
trial for Your servants, take me to You in death unaffected by it
I ask of You Your love and the love of those who love You and the love
of every deed thal bri ngs me cl oser to You O Al l ah, I ask of You the
best request and the best supplication, the best success and the best
reward. Keep me firm, make my balance heavy and my faith true' raise
my
posi ti on, accept my prayers and worshi p, and forgi ve my si ns And I
ask of You the hi ghest degrees i n Paradi se
[;*l
F1-l
rffil
r;4
f
o Allah
o Allah
o Allah
o Allah
o Allah
o Allah
I
I ask of You firmness in the matler and determination in integrity, and I
ask of You gratitude for Your favors and ability to worship You well. I ask
____---J. of You a sound heart and a truthful tongue. And I ask of You from the
good that You know and seek refuge in You from the evil that You know.
And I seek Your forgiveness for that which You know, and You are the
knower of the unseen.
I
I seek refuge in You from bad manners, deeds, desires and illnesses.
And I seek refuge in You from overwhelming debt, the oppression of
_____ men and the malicious rejoicing of enemies.
I
Make good for me my religion, which is the safeguard of my affairs,
make good for me my world within which IS my livelihood, make good for
____~ . me my afterlife to which is my return. And make life for me an increase
in all that is good, and make death for me relief from all that is evil. My
Lord, assist me and do nOl assist [others] against me, and support me
and do not support [others] against me Guide me and facilitate
guidance for me
I
Make me one who constantly remembers You, is constantly grateful to
You, constantly obedient to You and constantly returning to You My
~ - ~ Lord, accept my repentance, wash away my sin, respond to my
supplication, confirm my eVidence, guide my heart, direct my tongue
and remove resentment from my breast
I
Inspire me with wisdom and protect me from the evil of myseij. 0 Allah,
. I ask of You ability to do good, to cease what is wrong, to love the poor,
'-------' and that You forgive me and have mercy on me. And when You intend a
trial for Your servants, take me to You in death unaffected by n.
I
I ask of You Your love and the love of those who love You and the love
of every deed that brings me closer to You 0 Allah, I ask of You the
____---J best request and the best supphcatlon, the best success and the best
reward. Keep me firm, make my balance heavy and my faith true, raise
my position, accept my prayers and worship, and forgive my sins. And I
ask of You the highest degrees in Paradise
O Al l ah
I ask of You the begi nni ngs of good
and i ts endi ngs, ai l i t contai ns, i ts
fi rst, i ts l ast, i ts apparent and unapparent aspects, and the hi ghest
degrees i n Paradi se
I ask You to rai se my repute, remove my burden, puri ty my heart, guard
my chasti ty and forgi ve my si n.
I ask You to bl ess my heari ng, my si ght, my form, my charactet my
fami l y, my l i te, my work and to accept my good
deeds And I ask of
you
the hi ghest degrees i n Paradi se
I seek refuge i n You from the di stress of tri al , from the l owest l evel of
mi sery, from the peruersi ty
of l ate and trom the mal i ci ous rej oi ci ng of
enemi es. O Al l ah, turner ol hearts, make my heart l i rm i n
your
rel i gi on.
O Al l ah, di rector of hearts, di rect our hearts to obedi ence of
you.
Grve us i ncrease
and not decrease, honor us and do not despi se us,
grant
us and do not depri ve us,
prel er
us and do not prefer
l others]
over
us. O Al l ah, make good the resul ts of al t our atfai rs and protect
us trom
drsgrace i n thi s worl d and puni shment i n the Hereafter
Apporti on to us a fear of You that wi l l prevent
us from di sobeyi ng
you,
and obedi ence to You that wi l l convey us to
your paradi se,
and certai n
fai th that wi l l l i ghten for us the cal ami ti es of thj s wodd. And grant
us
enj oyment ot our heari ng, srght and abi l i ti es as tong as
you
grant
us l i fe,
and rnake i t remai ni ng wi th us And l et our revenge be on those who
nave oppresseo us, and support us agaj nst our enemi es Let not the
vrorl d be our greatest
concern or the l i mi t of our knowl edge Let not ouf
ca:ami tv be i n our rel i gi on, and gi ve not authori ty over us, due to out
r-i ns to those who do not fear You and wi l l show us no mercy.
Give us increase and not decrease, honor us and do not despise us,
grant us and do not deprive us, prefer us and do not prefer [others] over
us. 0 Allah, make good the results of all our affairs and protect us from
disgrace in this world and punishment in the Hereafter.
I seek refuge in You from the distress of trial, from the lowest level of
misery, from the perversity of fate and from the malicious rejoicing of
enemies 0 Allah, turner of hearts, make my heart firm in Your religion.
o Allah, director of hearts, direct our hearts to obedience of You.

75
I

]
Apportion to us a fear of You that wilt prevent us from disobeying You,
and obedience to You that will convey us to Your Paradise, and certain
faith that will lighten for us the calamities of this world. And grant us
enjoyment of our hearing, sight and abilities as long as You grant us life,
and make it remaining with us And let our revenge be on those who
have oppressed us, and support us against Our enemies Let not the
be our greatest concern or the limit of our knowledge, Let not our
ca:amity be in our reiigion, and give not authority over us, due to our
'.,ns, to Ihose who do not fear You and will show us no mercy.
o Allah
o Allah
o Allah
o Allah
o Allah
o Allah
I
I ask of You the beginnings of good and its endings, all it contains, its
. first, its last, its apparent and unapparent aspects, and the highest
------ degrees in Paradise.
I
'ask You to raise my repute, remove my burden, purify my heart, guard
my chastity and forgive my sin.
-----
I
I ask You to bless my hearing, my sight, my form, my character, my
family, my hfe, my work and to accept my good deeds And I ask of You
.'------' the highest degrees in Paradise
f-r{l
i"
^-'l
f"1Tl
f:
;l
f'-t-*-l
tr1'-l
...,.
"/--
l ask ol You deeds conduci ve to Your mercy and whi ch i nvi te Your
/ O X^n I
l orgi veness, and the benefi t of every act of ri ghteousness, f(eedom from
I J every si n, the attai nment of Paradi se and escape l rom the Fi re
Leave nol for us a si n but that You have forgi ven i l , or a faul t but l hat
You have conceal ed i t, or a
probl em
but l hat You have rel i eved i t, or a
debt but that You have discharged it, or any need lrom the needs of this
world and the next that You approve and is good for us but that You
have ful fi l l ed i t. O most merci l ul of the merci ful
I ask of You mercy from Yourself which will guide my heart, consolidate
my ability, amend my affair,
guard my secret, elevate my reputalion,
show me i n a good l i ght, punfy my deeds, suggest to me i ntegri ty, repel
from me ordeal s and
protect me from al l evi l -
ask of You success on the Day of Judgement, a happy life, the
positlon
of the martyrs, the company ot the prophets and victory over enemies
I ask ol You soundness of fai th and l ai th wi th good moral s and success
followed by prosperity, and from You, mercy, well-being, forgiveness and
approval
I ask of You health, restrainl,
good morals and acceptance ot Youf
decree O Allah, I seek refuge in You from the evil ot myself and lrom
the evil of every crealure under Your control. My Lord is on a straight
oath
tndeed, You hear my words and see my position and know my secret
and what I make known Nothing aboul me is hidden from You, and I
am a mi serabl e one i n need, cal l i ng l or hel p and
protecti on,
apprehensive and afraid, acknowledging to You my sin. I ask You as
one i n need, pl eadi ng as a humbl e si nner, cal l i ng upon You wi th l he
suool i cati on of one who i s feartul and bl i nd, one who has
pl aced hi s
neck before You, humbl ed hi s body to You and put hi s nose i n the dust
for You
May Al l ah bestow bl essi ngs and
peace upon our
prophet, Muhammed'
and upon hi s fami l y and compani ons.
o Allah
o Allah
o Allah
o Allah
o Allah
o Allah
I ask of You deeds conducive to Your mercy and which invite Your
forgiveness, and the benefit of every act of righteousness, freedom from
every sin, fhe attainment of Paradise and escape from the Fire,
Leave not for us a sin but that You have forgiven it, or a fault but that
You have concealed it, or a problem but that You have relieved it, or a
debt but that You have discharged it, or any need from the needs of this
world and the next that You approve and is good for us but that You
have fulfilled it, 0 most merciful of the merciful.
I ask of You mercy from Yourself which will guide my heart, consolidate
my ability, amend my affair, guard my secret, elevate my reputation,
show me in a good light, purdy my deeds. suggest to me integrity. repel
from me ordeals and protect me from all evil.
ask of You success on the Day of Judgement, a happy life. the position
of the martyrs, the company of the prophets and victory over enemies.
I ask of You soundness of faith and faith with good morals and success
followed by prosperity, and from You, mercy, well-being, forgiveness and
approval.
I ask of You health, restraint, good morals and acceptance of Your
decree. 0 Allah, I seek refuge in You from the evil of myself and from
the evil of every creature under Your control. My Lord is on a straight
path
Indeed, You hear my words and see my position and know my secret
and what I make known Nothing about me is hidden from You, and I
am a miserable one in need, calling for help and protection,
apprehensive and afraid, acknowledging to You my sin. I ask You as
one in need, pleading as a humble sinner, calling upon You with the
supplication of one who is fearful and blind, one who has placed his
neck before You, humbled his body to You and put his nose in the dust
for You
May Allah bestow blessings and peace upon our prophet, Muhammed,
and upon his family and companions.
i ur,i ,Ll r)\fl tl l J
13
Duaa Sald Betwoen the Yomenl Corn6t end iho Bleck Stono
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t;*<:'ai
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Our Lord, gi ve us i n thi s worl d what i s good and i n the Hereatter what i s
good and protect us from the puni shment of the Fi re (Our' an
-
2:201)
Duar tor Mounilng Tranaport
Bi smi l l ah Al -hamdul i l l ah
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Gloritied is He who subjugated this lor us, and
lotheruise]
we could not have
made i t compati bl e, Indeed, we, to our Lord wi l l surel y return
(Quran
-
43:13-14)
Al -hamdul i l tah, al -hamdul i l l ah, al -hamdul i l l ah Al l ahu akbar, Al l ahu akbar'
Allahu akbar. t glorify You, O Allah; indeed I have wronged myself, so forgive
me, tor none can forgive sins except You.
Duer for Travel
Al l ahu akbar, Al l ahu akbar, Al l ahu akbar
r h. < t , :
t i ( . . ' i , A, . 4, <
. l r t i , . ,
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Glorified is He who subjugated this tor us, and
lothetrise]
we could not have
made i t compai i bl e Indeed, we, to our Lord wi l l surel y return
(Qu/an
-
43:13-14)
O Al l ah, we 6k of You i n thi s, our
i ourney,
ri ghteousness and fear ot You and
l abi l i ty
l or] the deeds that
pl ease You. O Al l ah, faci l i tate for us thi s
i ourney
of ours and shorten for us its distance O Allah, You are the companion in
travel and the caretaker in the family. O Allah, I seek retuge in You from the
hardship of travel, trom a distressing sight and from a bad reluln regarding
my
Property
and family
For l l re retufl r
i oi l rney,
one repeats the above suppl i cati on, addi ng,
"[We are] returni ng home, repentant, worshi ppi ng our Lord and
prai si ng Hi m "
Duaa whllc Standlng at as-aefe tnd al'Marwah
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Indeed, as-safa and al -Maruah are among the symbol s ot Al l ah- | begi n wi th
that with which Allah b€gan After rocltlng thls, the Prophol *i began tawaf by
ascendi ng as-sata unti l he coul d see the Kabah, l aced i t' decl ared the
oneness and
greatness of Al l ah and sai d,
He repeated i t three ti mes, maki ng other suppl i cati ons
i n between And he
t:
did at al-Maruah the same as at as-safa
Duaa lor Mounting Transport
Bismillah AI-hamdulillah
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Glorified is He who subjugated this tor us. and [otherwise] we could not have
made it compatible. Indeed, we, to our Lord will surely retum (Ouran - 43:13-14)
AI-hamdulillah, al-hamdulillah, al-hamdulillah Allahu akbar, Allahu akbar,
Allahu akbar. I glorify You, 0 Allah; indeed I have wronged myself, so forgive
me, for none can forgive sins except You.
Duaa lor Travel
Allahu akbar, Allahu akbar, Allahu akbar

Glorified is He who sUbjugaled this for us, and [otherwise] we could not have
made it compatible Indeed, we, to our Lord will surely return (Our'an - 43:13-14)
o Allah, we ask 01 You in this, our journey, righteousness and fear 01 You and
[ability for] the deeds that please You. 0 Allah, facilitate for us this journey
of ours and shorten for us its distance_ 0 Allah, You are the companion in
travel and the caretaker in the lamily. 0 Allah, I seek reluge in You from the
hardship of travel, from a distressing sight and from a bad return regarding
my property and family_
For the return journey, one repeals the above supplication. adding.
"[We are] returning home, repentant, worshipping our Lord and praising Him."
Duaa Said Between the Yemeni Corner and the Black Stone
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Our Lord, give us in this world whal is good and in Ihe Hereafter what is
good and prolect us Irom the punishment of the Fire. (Our'an - 2:201)
Duaa While Standing at "-881a and al-Marwah

Indeed, as-Safa and al-Marwah are among the symbols of Allah. I begin with
that with which Allah began.Alter reciting this, the Prophet ;i; began tawaf by
ascending as-safa until he could see the Kabah, faced ii, declared the
oneness and greatness of Allah and said,
1'here Is no god bu1 Allah Ilone with no partner HJs II the dominion end His Is (all]
praise and H .. over all ng compe There Is no god but AI alona, He
His PfOrll se end IIl/llPOrtad H,s I8rv8l1t and deleated the (enemy] aJlles 810<1 •
He repeated it three times, making other supplications in between. And he ;i;
did at al-Marwah the same as at as-Safa
Dear Pi l gri m;
It i s commendabl e that you are very careful to guard your Haj j from
bei ng bl emi shed by sexual pursui ts,
defi ance, di sputi ng or si ns Al so
that your Hal j be done accordi ng to the Book ol Al l ah and the Sunnah of
Hi s Prophet, Muhammad
*4,
as compl etel y and perfecfl y
as
possi bl e
i n
order to obtal n the great
reward: forgi veness of si ns, expi ati on of
mi sdeeds, and hi gh degrees l n Paradi se, by the favor and mercy of
Al l ah For that i s what i s cal l ed the Haj j mabri r (accepred
Haj j )
Abu Hurayrah reported that the Messenger ofAl l ah Is,
sai d,
"From one Umrah to the next i s an expi ati on of what occurred between
them, and the accepl ed Haj j has no reward except Paradi se "
(Al -Bukhari and Musl i mj
The accepted Haj j whose reward i s Paradi se i s one i n whi ch the
obl i gati ons were ful Ji l l ed and was performed
compl etel y, tree from si ns
and ful l of good deeds. The fi qh schol ars have sai d that i t i s one duri ng
whi ch Al l ah was not di sobeyed So we appeal to your bel i evi ng soul to
adhere wel l to the Book of Al mi ghty Al l ah, to fol l ow the
pattern
of Hi s
chosen Messenger and to be an exampl e to those around you i n your
deal i ngs wi th your
brother
pi tgri ms.
Thus,your Haj j wi l l be accepted, i n-
shaLAl l ah, and your effort appreci ated
And you wi l l return to your famrl y as the day your mother gave
bi rth to
you, puri {i ed
and wi th si ns forgi ven
When you retufl r to your l and, nobl e
tl i l gri nt,
whenever your
soul i nvrtes
you to drsobey Al i ah. the Mi ghty and Maj estrc,
Remember the day you crrcted the Kabah and wal ked bel ween as-Safa
and al -Marwah
Remember the day you
stood i n Aral at wi th hands rai sed i n hoDe and
expecl ati on ol Al l ah' s mercy, pardon
and forgi veness
y,yl
For that wi i l hel p you to avoi d commi tti ng si ns and transgressi ons.l ,
#-:,i
We ask Al l ah for everyone an accepted Haj j . He i s abl e to do al t thi ngs
And may Al l ah bl ess our Prophet Muhammad and al l of hi s fami ty and
companrons.
Dear Pilgrim;
It is commendable that you are very careful to guard your Hajj from
being blemished by sexual pursuits, defiance, disputing or sins. Also
that your Hajj be done according to the Book of Allah and the Sunnah of
His Prophet, Muhammad as completely and pertectly as possible in
order to obtain the great reward: forgiveness of sins, expiation of
misdeeds, and high degrees In Paradise, by the favor and mercy of
Allah For that is what is called the Hajj mabrur (accepted Hajj)
Abu Hurayrah reported that the Messenger of Allah said,
"From one Umrah to the next is an expiation of what occurred between
them, and the accepted Hajj has no reward except Paradise."
(AI-Bukhari and Muslim;
The accepted Hajj whose reward is Paradise is one in which the
obligations were fulfilled and was pertormed completely, free from sins
and full of good deeds. The fiqh scholars have said that it is one during
which Allah was not disobeyed So we appeal to your believing soul to
adhere well to the Book of Almighty Allah, to follow the pattern of His
chosen Messenger and to be an example to Ihose around you in your
dealings with your brother pilgrims. Thus, your Hajj will be accepted, in-
sha'-Allah, and your effort appreciated.
And you will return 10 your family as the day your mother gave birth to
you, purified and with SinS forgiven
When you roturn to your land, noble pilgrim. whenever your soul Invlles
you to disobey Allah. the Mighty and Majestic.
Remember the day you CIrcled the Kabah and walked between as-Safa
and al-Marwah ..
Remember the day you stood in Arafat with hands raised in hope and
expectation of Allah's mercy, pardon and forgiveness '" r::-z1
For that will help you 10 avoid committing sins and
We ask Allah for everyone an accepted Hajj. He is able to do all Ihings.
And may Allah bless our Prophet Muhammad and all of his family and
companions.
RULINGS PARTICULAR TO BELIEVING WOMEN
I oTSCRIPTIOU OF THE VISIT TO THE PROPHET'S MASJID
ETIQUETTE OFTHE HAJJ JOURNEY
==
IHRAM
3
PROHIBITIONS DURING IHRAM
5 TYPES OF HAJJ RITES
6 [DESCRIPTION OF UMRAH
===
7Jl DESCRIPTION OF HAJJ
L!J[ THE 8TH OF DHUL-HIJJAH
9 THE 9TH OF DHUL-HIJJAH
E'MUZDALlFAH===
11 Il THE 10TH OF DHUL-HIJJAH
AL-IFADHAH
13 AYYAM AT-TASHREEQ
14 I TAWAF AL-WADA 39
15 AND REQUIREMENTS OF HAJJ =.J 40
RULINGS TO __ 41
Ei DESCRIPTION OFTHE VISIT TO THE PROPHETS
--- .....--,
18 IMPORTANT RULINGS
19 ISUPPLICATION 67

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Praise be to Allah who made Hajj to His Sacred House an obligation
upon every able Muslim, and made the accepted Hajj an expiation
for sins and transgressions. And blessings and peace be upon His
chosen Prophet, the most excellent of those who has performed
tawaf and sa' i and the most noble of those who has
praised
Allah
and supplicated, and upon his family, his companions and all those
who have followed his
pattern
and example.
I welcome you, noble
pilgrim,
to this secure city and I ask Allah to
enable
you
to complete the rites of Hajj and Umrah in the way
pleasing to Him, done
purely for His acceptance and cotrectly
according to the Sunnah of His Prophet
#
.May He accept it and
place it in the balance of
your good deeds.
My brother pilgrim, as there is for every group a leader and for
every
journey
a guide, the leader of the Hajj group is Prophet
Muhammad
ffi
and their
guide is his example and Sunnah, for he
has said,' Take from me your rites of Hajj."Therefore, it is incumbent
on everyone who approaches the House of Allah for Hajj or Umrah
to learn the way it was
performed
by the Prophet
ffi
through
accurat e
gui debooks and by aski ng schol ars about any
uncertainties one may have..
This book now before
you, noble pilgrim, is written in clear
language and has a new format which
presents and simplifies for
you
the rulings
pertaining to Hajj and Umrah which I hope
you will
make use ofas
your guide.
4
Praise be to Allah who made Hajj to His Sacred House an obligation
upon every able Muslim, and made the accepted Hajj an expiation
for sins and transgressions. And blessings and peace be upon His
chosen Prophet, the most excellent of those who has performed
tawaf and sa'i and the most noble of those who has praised Allah
and supplicated, and upon his family, his companions and all those
who have followed his pattern and example.
I welcome you, noble pilgrim, to this secure city and I ask Allah to
enable you to complete the rites of Hajj and Umrah in the way
pleasing to Him, done purely for His acceptance and correctly
according to the Sunnah of His Prophet ~ . May He accept it and
place it in the balance of your good deeds.
My brother pilgrim, as there is for every group a leader and for
every journey a guide, the leader of the Hajj group is Prophet
Muhammad ~ and their guide is his example and Sunnah, for he
has said, "Take from me your rites of Hajj."Therefore, it is incumbent
on everyone who approaches the House of Allah for Hajj or Umrah
to learn the way it was performed by the Prophet ~ through
accurate guidebooks and by asking scholars about any
uncertainties one may have..
This book now before you, noble pilgrim, is written in clear
language and has a new format which presents and simplifies for
you the rulings pertaining to Hajj and Umrah which I hope you will
make use of as your guide.
l f you shoul d have any doubt s or quest i ons, t he Mi ni st ry of l sl ami c
Affairs of the Kingdom of Saudi Arabia will be at your service to
clarify whatever you need to know. You will find in its tents and
cabi ns schol ars who can gui de and di rect you.
as Al l ah, t he Exal t ed
has sai d,
"So
ask t he peopl e of t he message
{i . e. schol arsl i f
you do
not know".
I woul d l i ke t o express deep t hanks t o my brot her, Shai kh Tal al bi n
Ahmad al -Aqeel f or t he compi l at i on of t hi s gui debook.
I ask Al l ah t o
pl ace
i t and al l hi s ef f ort s i n t hi s f i el d i n t he bal ance of hi s
good
deeds, and t o i ncrease hi s reward and t hat of hi s col l eagues i n t he
Commi t t ee f or Di st ri but i on of Rel i gi ous Publ i cat i ons t o Pi l gri ms i n
Jeddah for their blessed work.
l f I may advi se you, dear guest
of Al l ah, I woul d remi nd you and
myself to use this precious
time to earn the approval of Him whose
guest you have become within the sanctuary of His noble House
and t o avoi d anyt hi ng t hat angers Hi m, f or Al l ah has sai d,
"And
whoever intends therein
[a
deed] of deviation or wrongdoing
-
We
wi l l make hi m t ast e of a pai nf ul puni shment ".
r i , 1 . 1
. , . j . . 1
i t , - - i ,
. . ,
/ /
1
r?
t
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ce
4
*
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y,g ))--,.,"
)
I ask Allah to accept your Hajj and forgive your
sin, and Allah knows
best. Blessings and peace
upon His servant and messenger, our
bel oved i mam and exampl e, Muhammad, and upon hi s f ami l ,
compani ons and f ol l owers. Was
-
sal amu al ai kum wa rahmat ul l ahi
wa barakat uh.
g,?tlij;i55Tllit?yf.T::.-^*:l1ll'j-'f
6ll%
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. s . . , 1 , t ' / 7 . - .
. 7
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t
-t-
t
If you should have any doubts or questions, the Ministry of Islamic
Affairs of the Kingdom of Saudi Arabia will be at your service to
clarify whatever you need to know. You will find in its tents and
cabins scholars who can guide and direct you, as Allah, the Exalted
has said, "So ask the people of the message (i.e.scholarsjif you do
not know".
I would like to express deep thanks to my brother,shaikh Talal bin
Ahmad al-Aqeel for the compilation of this guidebook. I ask Allah to
place it and all his efforts in this field in the balance of his good
deeds, and to increase his reward and that of his colleagues in the
Committee for Distribution of Religious Publications to Pilgrims in
Jeddah for their blessed work.
If I may advise you, dear guest of Allah, I would remind you and
myself to use this precious time to earn the approval of Him whose
guest you have become within the sanctuary of His noble House
and to avoid anything that angers Him, for Allah has said, "And
whoever intends therein [a deed) of deviation or wrongdoing - We
will make him taste of a painful punishment".
// J.' J. ... J. ..
..-l\ \. • - .• ' N
/ __ ..
I ask Allah to accept your Hajj and forgive your sin, and Allah knows
best. Blessings and peace upon His servant and messenger, our
beloved imam and example, Muhammad, and upon his family,
companions and followers. Was - salamu alaikum wa rahmatullahi
wa barakatuh.
Minister of Islamic Affairs, Waqf, Da'wah and Irshad
Salih bin Abdul - Aziz bin Muhammad Aal ash-Shaikh
Al l
prai se
i s due to Al l ah, Lord of the worl ds, and bl essi ngs and peace
be upon our Prophet and upon hi s fol l owers and compani ons
The honored Ka bah i s cal l ed "the Ancrenl House"
It rs the focus of Mushm hearts i n every corner of the gl obe Toward i t
are di rected thei r faces and hearts, humbl y reverent i n prayer to Al l ah
al one, fi ve ti mes a day
Musl i ms have travel ed to l he Anci ent House from every
part of the earth
to perform therr rel i gi ous rrtes and perform tawal around the Ka' bah
si nce the ti me i t was bul l t by Prophet l brahi m (peace be upon hi m) to be
t he Ji r st house f or t he wor shi p ol Al l ah
-
wher e Al l ah woul d be
worshi pped accordi ng to gui dance and true vi si on wi th a pure bel i eftree
from supersi i ti on and erroneous concepts
Al l ah, the Exal ted, sai d:
" l ndeed, the frrst house
fof
worshi p] establ i shed for manki nd was that at
Bakkah
[ i . e,
Makkah] ,
-
bl essed and a gui dance f or t hewor l ds I n i t ar e
cl ear si gns
{asl
Maqam l brahi m And whoever enters i t shal l be safe
And
[due]
to Al l ah l rom the peopl e i s a pi l gri mage (Haj j ) to the House
-
for whoever i s abl e to fi nd therel o a way But whoever di sbel i eves
l by
rel usal l
-
then i ndeed, Al l ah i s free l rom need of the worl ds "
- . 7 f r i r t , . t
- ' f i ( , 4 ,
,.S
r{l
qYl
t?
:
2
J_rt o
I
[$
) t / - ar t / " / l t . / , . . A. 4, i i ^ / t z r 2r r r 1' " 1.
f\-cid+.cJ-l"di L!/ i4rlr)etr^J
6jF
+.
| > . . / . / ' * / . - . /
/ ( . / r ( /
z 2. 7 /
a6l*e-aYt,
- t
z
' 4
z . i
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z
)l-^-,+J!r[tl'-1",. -
- > - - r L -
(3:96-97)
All praise is due to Allah, Lord of the worlds, and blessings and peace
be upon our Prophet and upon his followers and companions
The honored Ka' bah is called "the AncIent House",
It IS the focus of Muslim hearts in every corner of the globe Toward it
are directed their faces and hearts, humbly reverent in prayer to Allah
alone, five times a day.
Muslims have traveled to the Ancient House from every part of the earth
to perform the" religious ntes and perform lawaf around the Ka'bah
since the time it was built by Prophet Ibrahim (peace be upon him) to be
the first house for the worship of Allah - where Allah would be
worshipped according to guidance and true vision with a pure belief free
from superstition and erroneous concepts
Allah, the Exalted, said:
" Indeed, the first house [of worship] established for mankind was that at
Bakkah [i,e., Makkah], - blessed and a guidance for the worlds In it are
clear signs [as] Maqam Ibrahim And whoever enters it shall be safe
And [due] to Allah from the people Is a pilgrimage (Hajj) to the House·
for whoever is able to find thereto a way But whoever disbelieves [by
refusal] - then indeed, Allah is tree from need of the worlds"
(3:96·97)
Dear L4usl i ml
It has been conti rmed trom the Prophet g i n hadi ths of al -Bukhari and [,4usl i m
I
I
t hat l s l am i s bui l t upon f i v e:
_____. _- __- - ___:
Thus, i t i s cl ear t o us t hat Haj j i s among t he pi l l ar s ol l sl am and t hat : - - - . . _- _
whenever a person has the abi l rty, hi s tstam rs not comptete unri t he i ' 1l fi l i ;
i "
per Jor msHal j .
i
- Muham
However,Haj j i s not requi red except once i n a l i feti me AfterAl l ah had
i M€ssengerofAi l ah
madeHaj j an obl i gati on, a man asked the Prophet g
, "l s i t every year,
I
i
O Messenger of Al l ah?" He g repl i ed,
" Haij is once, and for one who does more it is voluntary."
i
Establishment of prayer
(Na(ated by Ahmad Abu Dawud and an-Nasa' i
-
Saheeh) l
The Haj j must be purel y l or AIIah al one, and nol for showi ng off or
l
garni ng a reputati on Al l ah. the Exal ted sard In a hadrth qudsi :
I
Gi vi ng zakah
"l am the most sel f-sutfi ci ent of
partners, needi ng no partnershi p l f one l
does a deed tor Me and for another
l si mul taneousl y],
I abandon hrm and :
hi s
par t ne. shi p' :
(Musl i m and l bn Mai ah) l
In addi ri on theHaj j shoul d be pertormed
accordrng l o the way l aught by
i Fasti ng Ramadhan
Al l ah s l vl essenger g
Hajj (pilgrimage) to the
sacred House ol Al l ah
"Take from me your
devoti onal ri tes
"
(l \rusl i m)
Therefore, we advi se our brothers and si sl ers who i ntend to perl ormHaj j
nol to travel unti l they have l earned how the Prophet
*!
di d i t, so they
can compl y wi l h t he or der ol Al l ah' s Messenger : . . . . ,
i
,,s'1%
%[s
Dear Muslim;
It has been confirmed from the Prophet if! in hadiths of al-Bukhari and Muslim
I that Islam is built upon five: r-" --" _ - "..;
Thus, it is clear to us that Hail is among the pillars of Islam and t h a t , ~ I' t . ~
h h th b
'l' h' I I I t 'I h "es Imony " I, ,. Sno
w enever a person as e a "ty, IS Sam IS not camp e e untl e, god but Alfon and Ihal
performs Hajj, Muhammoo Is ttlll
However. Hajj is nol required except once in a lifetime After Allah had: Messenger of Allah
madeHajj an Obligation, a man asked the Prophet if! ' "Is it every year, :
a Messenger of Allah?" He M> replied,
Establishment of prayer
"Han is once, and for one who does more it is voluntary,' : (salah)
(Narraled by Ahmad, Abu Dawud and an-Nasa'; - Saheeh) !
The Hajj must be purely for Allah alone, and not for shOWing off or 'I
gaining a reputation Allah, the Exalted said In a hadlth qudsJ:
ff
' , , h' f 1
"I am the most self-su IClen! of partners, needing no partners Ip, lone;
does a deed for Me and for another [simullaneously], I abandon him and
his partnership"
(Muslim and Ibn Majah)
In addllion the Hajj should be performed according 10 the way taught by
Allah's Messenger 'l6
Therefore, we advise our brothers and sisters who intend to performHaj]
not to travel until they have learned how the Prophet is did it, so they
can comply with the order of Allah's Messenger:. :
...
[ "Take from me your devotional rites"
(Muslim)
Giving zakah
Fasting Ramadhan
Hajj (pilgrimage) to the
sacred House of Allah
1. The pi l gri m shoul d i ntend hi yherHaj j and Umrah tor the approval o' l
Allah, seeking nearness to Him, and nol for worldly reasons, pride or
posi ti on,
or obtai ni ng a ti tl e or reputati on.
2. lt is desirable for the lraveler to lirst write his will and state what he
owes and what is owed to him He should return any trusts in his
possession
lo their owners or else obtain their permission to retain
them, for our l i ves are i n the Hand of Al l ah.
3, One shoul d repent l rom si ns and di sobedi ence to Al l ah, regretti ng
what was past and determining not to return to such sins again
4 He must return any
property taken unjuslly if he had done so, and
compensate
peopl e l or wrongs done to them l f unabl e, he must ask
them tor thei r forgi veness
5. For Hajj or Umrah one must use halal wealth because Allah is pure
and accepts only what is pure
6. One shoul d avoi d al l ki nds of wrongdoi ng He shoul d not harm
anyone by his tongue or his hand. He should not
push
and crowd
other
pi l gri ms i n a way that wi l l harm them. He shoul d nei ther
backbite others nor spread
gossip; nor should h€ argue with his
compani ons or ol hers except i n a good way. He shoul d nol l i e or say
thi ngs about Al l ah of whi ch he has no knowl edge
,rr,s[.?,e
E h -
%rN'
1. The pilgrim should intend hisJher Hajj and Umrah for the approval of
Allah, seeking nearness to Him, and not for worldly reasons, pride or
position, or obtaining a title or reputation.
2. It is desirable for the traveler to first write his will and slate what he
owes and what is owed to him. He should return any trusts in his
possession to their owners or else obtain their permission to retain
them, for our lives are in the Hand of Allah.
3. One should repent from sins and disobedience to Allah, regretting
what was past and determining not to return to such sins again.
4. He must return any property taken unjustly if he had done so, and
compensate people for wrongs done to them. If unable, he must ask
them for their forgiveness.
5. For Hajj or Umrah one must use halal wealth because Allah is pure
and accepls only what is pure.
6. One should avoid all kinds of wrongdoing. He should not harm
anyone by his tongue or his hand. He should not push and crowd
other pilgrims in a way that will harm them. He should neither
backbite others nor spread gossip; nor should he argue with his
companions or others except in a good way. He should not lie or say
things about Allah of which he has no knowledge
7. The
pi l gri m
shoul d l earn and understand the rul i ngs pertai ni ng
to Hai i
and Umrah.
8. The traveler should be attentive to all his duties, the greatest
ot which
is prayer
al its proper
time in congregation He should increase nts
good
deeds such as reci i i ng the Our' an, rememberi ng and
menti oni ng Al l ah, suppl i cati on, ki ndness to peopl e through word and
deed, hel pi ng l hose i n need, gi vi ng
sadaqah l o the poo(
orderi ng
what i s ri ght and forbi ddi ng what i s wrong.
9. lt is recommended that the traveler do his best to choose righteous
compantons.
10. The travel er shoul d have good
moral s and manners wi th
peopl e,
i ncl udi ng pati ence
and forgi veness, gentl eness
and ki noness,
forbearance, modesty, generosi ty,
i usti ce,
mercy, trustworthi ness,
trulhtulness. loyalty, piety,
etc.
1l lt is desirable that the traveler advise his family to be conscious ol
Al l ah, for that i s what Al l ah has i nsl ructed the former and l ater
peoples
'12
lt is desirable that the traveler recites regularly the supplications and
words taught by the Prophet
49
,
among them the supplications when
setting oul and when boarding the means ol transport
'ro$[7r
G 9 -
%rN'
7. The pilgrim should learn and understand the rulings pertaining to Hajj
and Umrah.
8. The traveler should be attentive to all his duties, the greatest of which
is prayer at its proper time in congregation He should increase his
good deeds such as reciting the Qur'an, remembering and
mentioning Allah, supplication, kindness to people through word and
deed, helping those in need, giving sadaqah to the poor, ordering
what is right and forbidding what is wrong_
9. It is recommended that the traveler do his best to choose righteous
companions.
10. The traveler should have good morals and manners with people,
including patience and forgiveness, gentleness and kindness,
forbearance, modesty, generosity, justice, mercy, trustworthiness,
truthfulness, loyalty, piety, etc.
11 It is desirable that the traveler advise his family to be conscious of
Allah, for that is what Allah has instructed the former and later
peoples.
t 2. It is desirable that the traveler recites regularly the supplications and
words taught by the Prophet ilis ' among them the supplications when
setting out and when boarding the means of transport.
(See p.75)
"Labbayk
l or
Umrah and Hal l ",
i l he i ntends
Haj i al -Qi ran'
l hram i s the frrst o{ the ri tes of Haj j and Umrah
It means the i ntenti on (ni yyah) to enter the state of consecrati on for HaJi
or Umrah The l rme for performance of Umrah i s any ti me throughout
the year The ti me l orHaj j i s duri ng theHal i months, whi ch are:
i--_-*-
I Snawwat, Dhul -Oa' dah and the fi rst ten days of Dhul ' Hi i j ah. I
l :,:_:"::*_:::*:*_ ___ -'--- -,J
The duti es of Haj j and Umrah begi n wi th i hram at the meeqat
(a potnt
some di stance trom Makkah beyond whi ch a
pi l gnm may not pass
wi thout i hram
-
Rel er to
Page
10)
When someone i ntendi ng Haj i or Umrah reaches l he meeqat on l and by
car or other l ransport, he shoul d make ghusl (a compl ete bath) and
scent i f i l i s easy l or hrm, but there i s no stn upon hi m i l he does nol
bathe Then he wears two cl ean whi l e i hram garments
-
one
around hi s wai st and the ol her over hi s shoul ders There i s no
dress for a woman i n i hram, bul she wears whatever
adequal el y covers her body oI any col or, as l ong as i t l s
conspi cuousl y decorati ve
Then, he/she makes intention of ihram tor Umrah or Hajj, saying:l
(
.
See page 1 5 for an expl anati on of these terms
)
Wi th l hese words he has begun the tal bi yah. announci ng that he i s
i n the state ot i hram
When the pi l gri m comes by sea or by ai r, i t has become customary
the caotai n or a crew member to announce approach to the meeqal
that l he pi l gri ms among the passengers can prepare themsel ves
i hram Then when they reach the meeqat, they begi n the tal bi yah
Haj j or Umrah
It i s al l owabl e for the pi l gri m to put on hi s i hram garments at home i n hi
own country and begi n the ri tes of Hai l or Umrah i n the shi p or
wi th pronunci ati on of the tal bi yah upon reachi ng the meeqat
"Labbayk lor
Umrah", i t he
i ntends onl y
'Labbayk
for Umrah
with release until
Hajj", if he intends
Hajj al'Tamatlu'
"Labbayk for
Umrah". if he
intends only
Um' h
"Labbayk for Umrah
with release until
Hajj", if he intends
Hajj al· Tamahu'
"Labbayk for
Umrah and HaJJ",
if he intends
Hajj al·Qiran'
l.8bbl1yl< fOt Hall
It h<llntends Hajj
010<' ( I·Uradl'
..
Ihram is the first of the rites of HaJJ and Umrah
It means the intention (niyyah) to enter the state of consecration for HaJJ
or Umrah. The time for performance of Umrah is any time throughout
the year The time for Hajj is during the Hajj months, which are:
Shawwai. Dhul-Qa' dah and the first ten days of Dhul- Hijjah.
The duties of Hajj and Umrah begin with ihram at the meeqat (a pOint
some distance from Makkah beyond which a pilgrim may not pass
without ihram - Refer to page 10)
When someone intending Hajj or Umrah reaches the meeqat on land by
car or other transport, he should make ghusl (a complete bath) and use
scent if it is easy for him, but there is no Sin upon him if he does not
bathe Then he wears two clean white ihram garments - one w r a p ~ d
around his waist and the other over his shoulders There is no particular
dress for a woman in ihram. but she wears whatever clothing
adequately covers her body of any color, as long as it is not
conspicuouSly decorative.
Then, he/she makes the intention of ihram for Umrah or Hajj. saying:
( " See page 15 for an e.planation of these terms.)
With these words he has begun the talbiyah. announcing that he is
in the state of ihram.
When the pilgrim comes by sea or by air, it has become customary fo
the captain or a crew member to announce approach to the meeqat
that the pilgrims among the passengers can prepare themselves f
ihram Then when they reach the meeqat, they begin the talbiyah fa
Hajj or Umrah
It is allowable for the pilgrim to put on his ihram garments at home in hi
own country and begin the rites of Hajj or Umrah in the ship or pia
with pronunciation of the talbiyah upon reaching the meeqat
IMen recite the lalbiyah In a loud voice. and women Quietly to themselves. I
:
Before ihram it is recommended to do th€ following:
l
1 Tri m the nai l s and mustache, remove underarm and Dubi c hai r
2 Wash the enti re body when i t can be done easi l v But there i s no
bl ame i f one does not bathe
r The aforementioned is from the Sunnah and aDplies to both men and woren
3 The man removes al l of hi s regul ar (sti tched)
cl othi ng and puts on the
i hram garments
4 The woman removes her fi tted face mask or ni qab She can cover
her face from non-mahram men by l etti ng down a
part
of her headcover
(khrmar) over i t, and there i s no probl em i l the ctoth touches her face
5 After bathi ng, the man perfumes hi s body, but not hi s i hram garments
The woman uses only a faint scent that will not be noticeable
6, Upon compl eti on ot i hat menttoned above, the pi l gri m makes the
i ntenti on to compl ete the Haj j or Umrah, and by doi ng so he/she has
entered the state ol i hram, even wi thout havi ng pronounced
anythi ng
out l oud l f one i ntends i hram i mmedratel y after an obl i gatory prayer i t i s
good- Or he can
pray
tvvo rakahs as the Sunnah after wudhu
l f one i s performi ng
Haj j or Umrah on behal f of someone el se, he makes
thal i ntenti on at the ti me of i hram, and may say, "Labbayk for so-and-so
,'
i
assumi ng i hram.
i
The Words ol Tal bi yah
+
"Labbayk-Al l ahumma l abbayk Labbayka ta shareeka l aka tabbayk
l nnal -hamda wan-ni mata l aka wal -mul k La shareeka l ak
,'
(l respond
l i n
obedi ence] to You, O Al l ah, I respond I respond
-
no
partner
i s there to You I respond
All praise
and lavor is Yours, and sovereignty There rs no partner
to
you
)
When to Recite the Tg]bilah
:
- . -
3
,,,S17,
%lulS
The Words of Talbiyah
· .
1Before ihram it is recommended to do the following:
1 Trim the nails and mustache, remove underarm and pubic hair
2 Wash the entire body when it can be done easily But there is no
blame if one does not bathe.
I The aforementioned is from the Sunnah and applies to both men and women.
3, The man removes all of his regular (stitched) clothing and puts on the
ihram garments_
4 The woman removes her fitted face mask or niqab She can cover
her face from non-mahram men by letting down a part of her headcover
(khlmar) over it, and there is no problem if the cloth touches her face
5 After bathing, the man perfumes his body, but not his ihram garments
The woman uses only a faint scent that will not be noticeable
6. Upon completion of that mentioned above, the pilgrim makes the
intention to complete the Hajj or Umrah, and by doing so he/she has
entered the state of ihram, even without having pronounced anything
oulloud. If one intends ihram immediately after an obligatory prayer it is
good. Or he can pray two rakahs as the Sunnah after wudhu
If one is performing Hajj or Umrah on behalf 01 someone else. he makes
thai intention at the time of ihram, and may say, "Labbayk for so-and· so.. "
................+
"Labbayk-Allahumma labbayk Labbayka la shareeka laka labbayk
Innal-hamda wan-ni mata laka wal-mulk La shareeka lak "
(I respond [in obedience] to You, a Allah, I respond I respond - no
partner is there to You I respond
All praise and favor is Yours, and sovereignty There IS no partner to You)
When to Recite the Talbiyah _ __ ,
--- . __ .' i-
Durfng Umrah. (rom Ihe moment 01 ihram un 1Ih beginning of tawaf.
I
DUTlr19 H a ~ trom the momenl 01 Ihram Imlll the stoning the large pilar
(jamra.n) on the mom ns 01 Eld
The.. no
palllC. r JW
Sl*1Iled in
~ " n l h fc
assuming ihram. ,
The Prophet
g
specified five points for entering ihram lorthose
intending Haii or Umrah. These are:
the meeqat for lhose coming from Madinah Today it is called
"Abyar
Ali"'
and is 45O kilometers lrom Makkah al-Mukarramah.
the meeqat for those comi ng l rom or through Syri a, Jordan, northern
the meeqat tor those comi ng from or through Naj d (eastern Arabi a). l t i s
now called
"as-Sayl
al-Kabeer"
and lies 75 kilometars from Makkah.
the meeqat for those coming lrom Yemen and farther south Today'
peopte
assume i hram from as-Sadi yah,
which is 92 kilomoters from Makkah.
the meeqat lor those coming from the direction of lraq'
which is 94 kilometers from Makkah al-Mukarramah
It is obligatory lor everyone intending Haij or Umrah 10 assume ihram
betore entering the area beyond these
points. Any who knowingly
pass
through without ihram must retum to the me€qat tor ihram'
otherwise the violation requires the slaughter of a sh€op in Makkah tor
diskibution to the ooor
Y
The Prophet 'IIi specified five points for entering ihram for those
r·"'·· ,.. intending Hail or Umrah. These are:

AI-Juhtah
Yalamlam
Dhatu Irq
the meeqat for those coming from Madinah. Today it is called "Abyar Ali",
and is 450 kilometers from Makkah al-Mukarramah.
the meeqat for those coming from or through Syria, Jordan, northern
Hijaz, North Africa and Egypt.!t Is near the lawn of Rablgh.
183 k1lomelers from Makkah, from which people nowadays enter Ihram.
the meeqat for those coming from or through Najd (eastern Arabia). It is
now called "as-Sayl al-Kabeer"
and lies 75 kilometers from Makkah.
the meeqat for those coming from Yemen and farther south Today,
people assume ihram from as-Sadiyah,
which is 92 kilometers from Makkah.
the meeqat for those coming from the direction of Iraq,
which is 94 kilometers from Makkah al-Mukarramah.
It is obligatory for everyone intending Hajj or Umrah to assume ihram
before entering the area beyond these points. Any who knowingly pass
through without ihram must return to the meeqat for ihram,
otherwise the violation requires the slaughter of a sheep in Makkah for
distribution to the poor
i : ' . \ ' ,
Z 2 . ' : ' . , ' , : ' . '
l ; . r t . , l
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i
i l t l f cf t Jnl i l f r i t ar ! l . si
l r l
l i r at r : . t f oi l Lr Ll s t ! : | ! i r t r l r r J t : t
r ar
' . l r i l
l l
s a i a l r i r ' \ , : l r e l r e J . e s l . ' f
, r l i
a f ' s a l l i i i ' e e f r
T. osi . r ' f o
, . e
ns al e l i r e
' r t eeqdi
: i l ?: r i t ' exa: | l ) r t
'
. l ei i cl f
l vl ast . t . an 3ac Bai r . ; t i r J r ' , - Sa i ] - of a. - : f Sl aTa f , <sr : , r e nT: l r l
i {l m t i rc I r i t nre. s
Fi I l hf f ' t
' i t
.
| : a. . t : i , l 11- . , i ; : 11r t j i r f r r Fr i t ! ui
11·' r •
"They are lor those who come from them <'.Ix! those from beyond theml
who intood Hajj <lIld Um.ah."
(AI·Bukhan and MuslIm)
Residents of Msl<l<a'i essurne !I,ram iar Kllij irom Me.!<'kah itsG-li,
but lor Urnr"It, !lle!' mvsl go to an area olJtslde lhe Oord"r;; 0, the heram
sQnC1lJGJf)', e nt1Hrest of whIch Is al-Taneern.
I,.vl10 live inslc.. e the meeqa! a rec'l , fo, eXCl:1ipl€, fn ,Je{jd'r·dl.
MasIUfG1J\ Sadri tJmn) Sala.m 0.[ as'su,flle HlrarT1
from U.fSlr
For them. their p!acs of tr:e
the NOM
Onc€ the
pilgrim
has entered the state of ihram at the meeqat, the
following is prohibited to him:
:
f . . . r . t t r . . . . t .
dl
Removi ng hai r or cutti ng the nai l s (However, rf some hai r tal l s or i s
pul l ed out uni ni ent i onal l y or i f t he hai r or nai l s ar e cut due t o
forgetful ness or i gnorance of the rul i ng, i t i s excused
)
$ usi ng perfume or scent on the body or cl othi ng (What remai ns on the
body l rom before i hram i s excused, but scent i n cl othi ng must be
washed out
)
$
Hunti ng l and ani mal s or cooperati ng i n that by chasi ng or
poi nti ng
out
game wi thi n l he boundari es of the Haram Thi s appl i es to al l N4usl i ms,
mal e and femal e, whether i n i hram or not
S
Cutti ng or uprooti ng any l rees or green pl ants wi thi n the Haram
boundari es whi ch were not pl anted
by man Thi s al so appl i es to al l
Musl i ms. i rresDecti ve of i hram-
{f
Pi cki ng up anythi ng dropped or l ost i n Makkah by anyone unl ess to
assi st i n fi ndi ng the owner Agai n, the rul i ng appl i es to al l , wi th or wi thout
i hr am,
" Using perfume or scent on the body or clothing. (What remains on the
body from before ihram is excused, but scent in clothing must be
washed out.)
Once the pilgrim has entered the state of ihram at the meeqat, the
following is prohibited to him:
" Hunting land animals or cooperating in that by chasing or pointing out
game within the boundaries of the Haram. This applies to all Muslims,
male and female, whether in ihram or not.
" Cutting or uprooting any trees or green plants within the Haram
boundaries which were not planted by man. This also applies to all
Muslims, irrespective of ihram.
\l Picking up anything dropped or lost in Makkah by anyone unless to
assist in finding the owner. Again, the ruling applies to all, with or without
ihram.
·

(H_o, ,f hoi, j," Of ,
pulled out unintentionally or jf the hair or nails are cut due to
forgetfulness or ignorance of the rUling, it is excused.)

W

t!

I;J'iJJiJITII]iJ$9!
0
Marryi ng, sendi ng a proposal or arrangi ng a marri age for onesel t or
another, as wel l as mari tal i ntercourse and anythi ng that sti mul ates
desi re. The Prophet
#i
sai d,
- - l
i
;O""
'" ihram must not marry be wedded o1_p,ilp*."
i
( Musl i m)
{l
A woman duri ng i hram i s not permi tted to wear gl oves or a ni qab or
burqa'
(a tightly fitted lace mask) When there are unrelated men
nearby she covers her face with part of her headcover.
{f
A man i n i hram i s not permi tted l o cover hi s head wi th l he i hram
garment or any headgear such as a cap, cl oth headcover or turban l t
he shoul d do so havi ng forgotten or out of i gnorance of the rul i ng, he
shoul d remove i t as soon as he i s aware of i t and no ransom i s requi red
from hi m,
$
The man i s al so not al l owed to wear garments sti tched to fi t the body or
part
of i t, such as a gown or robe, a shi rt,
pants, undemear or shoes
One who cannot obtain a waist wrapper for ihram may wear loose pants
and one who cannol fi nd sandal s may wear sl i ppers wi th no ransom
requi red
ffij
lslFae
%i,$
Marrying. sending a proposal or arranging a marriage for oneself or
another. as well as marital intercourse and anything that stimulates
desire. The Prophet iji; said.
r ihram must not
.••. • _ , • ._ • _ •
(Muslim)
A woman during ihram is not permitted to wear gloves or a niqab or am
burqa' (a tightly fitted face mask). When there are unrelated men
nearby she covers her face with part of her headcover.
4it A man in ihram is not permitted to cover his head with the ihram
garment or any headgear such as a cap. cloth headcover or turban. If
he should do so having forgotten or out of ignorance of the ruling. he
should remove it as soon as he is aware of it and no ransom is required
from him.
The man is also not allowed to wear garments stitched to fit the body or
part of it. such as a gown or robe. a shirt. pants. underwear or shoes
One who cannot obtain a waist wrapper for ihram may wear loose pants
and one who cannot find sandals may wear slippers with no ransom
required
,nA
Wt&,
.,$'
{* Whi l e i n l hram, one i s al l owed to do the fol l owi ng
6)
!h
eH?ii"i:':'"'Iil'i;i#i,i,l?'Jfil'"ls'earphones'
*t
Shade onesel f under an umbrel l a or cei l i ng,
i ncl udi ng that of a car or bus
$
Carry baggage, mattresses, etc
,
on hi s head
fg
Bandage a wound
(i
Change one' s garments, as wel l as
cl eani ng or washi ng them
tl
Wash hi s/her head and body l t any hai r
shoul d come out uni ntenti onal l y
i t i s excused-
8tr
-+
Addi ti onal l y, i f a man covers hi s head wi th a cap or cl oth out of
forgetful ness or i gnorance he musl remove i t as soon as he remembers
or knows. and there wi l l be no ransom due from hi m
~ While in Ihram, one is allowed to do the following:
Wear a wristwatch, ring, eyeglasses, earphones,
belt and sandals below the ankles.
~ Shade oneself under an umbrella or ceiling,
including that of a car or bus.
WCarry baggage. mattresses, etc., on his head.
" Bandage a wound
~ Change one's garments, as well as
cleaning or washing them.
Wash hislher head and body. II any hair
should come out unintentionally
it is excused.
Additionally, il a man covers his head with a cap or cloth out 01
forgetfulness or ignorance he must remove it as soon as he remembers
or knows, and there will be no ransom due lrom him.
Those intending Hajj choose one of the three kinds:
One assumes i hram for Umrah duri ng the Haj j months (whi ch are
Shawal , Dhul -Oadah and the fi rst ten ni ghts ot Dhul - Huj ah), sayi ng,
"Labbayk for Umrah with release until Halj", After completing the tawaf
and sai of Umrah and cutti ng the hai r, he/she i s rel eased l rom i hram
and all its reslrictions Then on the 8th of Dhul- Hijjah he assumes ihram
, again for Hajj from his place of residence and sets out to complele the
I
Hajj rites He is required lo ofter a sacrifice of a sheep or goat, or seven
I
people may share in the sacrifice of a camel or cow lf he cannot do so,
i then he must l ast three days duri ng Haj j and seven days when he
i returns home.
The pi l gri m i ntends one i hram for both Umrah and Haj j , sayi ng,
"Labbayk
for Umrah and Haj J" Upon reachi ng Makkah, he performs tawat al -
qudi m and sai , whi ch seryes as the sai for both Umrah and Haj j - He
does not cut hi s/her hai r and remai ns i n i hram unti l the 8th ot Dhul - Hi i j ah
when the Hajj rites begin Then he completes the Hajj, excepl that he
need not perform sai a second ti me He, al so, i s requi red to sacri fi ce a
sheep or
goat
or share i n a camel or cow as one of seven
One i ntends i hram forHal J onl y, sayi ng, "Labbayk torHaj l " In Makkah he
performs tawaf al -qudum and sai for Haj j , remai ni ng i n i hram unti l the
ri tes are compl eted. He i s not requi red to sacri fi ce an ani mal si nce he
did not perform
both Umrah and Hajj
Tamattu i s preferabl e for those pi l gri ms who do not bri ng sacri fi ci al
ani mal s al ong wi th them, and thi s i s what the Prophet g i nstructed hi s
compani ons (Those who bri ng sacri fi ci al ani mal s wi th them do Oi ran
and the resi denl s of Makkah l frad onl y)
nWe
'
.rllll
lrtr'
whrch requr. es l he
acri l i co ol an anrmal
o
r.... ·...... ··················· .. ······· .. ·· .. ·· .. ·····
1
whiCh requires the
acriflco of an animal
One assumes ihram for Umrah during the Hajj months (which are
I Shawwal, Dhul-Qadah and the first ten nights of Dhul- Hijjah), saying,
"Labbayk for Umrah with release unlil Hajj". After completing the tawaf
and sa i of Umrah and cutting the hair, he/she is released from ihram
I
and all its restrictions Then on the 8th of Dhul- Hijjah he assumes ihram
again for Hajj from his place of residence and sets out to complete the
: Hajj rites. He is required to offer a sacrifice of a sheep or goat, or seven I
i people may share in the sacrifice of a camel or cow If he cannot do so,
Ithen he must fast three days during Hajj and seven days when he I
lreturns home.
The pilgrim intends one ihram for both Umrah and Hajj, saying, "Labbayk
for Umrah and Hajj" Upon reaching Makkah, he performs tawaf al-
qudum and sa i, which serves as the sa i for both Umrah and Hajj. He
does not cut hislher hair and remains in ihram until the 8th of Dhul- Hijjah
when the Hajj rites begin Then he completes the Hajj, except that he
need not perform sai a second time He, also, is required to sacrifice a
sheep or goat or share in a camel or cow as one of seven.
One intends ihram for Hajj only, saying, "Labbayk for Hajj" In Makkah he
performs lawaf al-qudum and sai for Hajj, remaining in ihram until the
rifes are completed. He is not required to sacrifice an animal since he
did not perform both Umrah and Hajj
Tamattu is preferable for those pilgrims who do not bring sacrificial
animals along with them, and this is what the Prophet 7j;; instructed his
companions (Those who bring sacrificial animals with them do Oiran.
and the residents of Makkah. Urad only.)
ilrr l[--j;- ::L---'T::
I hr am f r om i he meeqat I or al i
Sai for Haj j and Umrah Sai for Umrah
i-:::'-::il:l'l"t'*
I
Remai ni ng i n i hram and
j
observing its restrictions
I
unti l the Day of Sacri fi ce
I
( 10 Dhul - Hi j j ah)
I
I |
1
i
For i frad, tawaf al -qudum i s a sunnah act and there i s no
probl em i f i t i s omi tted.
Tll
ll one
performs
tawaf aFqudim and then goes
L-.1 the sai for Haij atter tawaf al-ifadhah.
to Mi na, he
i*-ih"
"-"tl
b.y b"k * th" ,gr
"f
;;:ffi;.di.g h*'ti"*"iircn"o
garments removed
I
by hi s guardi an, who reci t es t he t al bi yah f or hi m. Thus, he i s i n t he st at e of i hram
I and i s t o be
prevent ed
f rom al l t hat i s orohi bi t ed t o an adul t I n i hram. The i nt ent i on
!
i s made l or t he smal l gi rl al so by her guardi an, who reci t es t he t al bi yah l or her,
I
puni ng her i nt o t he st at e of i hram. she i ss al so t o be prevent ed l rom al l t hat i s
I
prohi bi t ed t o an adul t . The body and cl ot hi ng of a smal l chi l d must be pure duri ng
j
t awaf because i t i s l i ke sal ah, whi ch requi res t aharah. When t he boy or
gi rl i s ol d
i
enough t o underst and. he/ she assumes i hram wi t h t he guardi an' s permi ssi on and
I
does eveMhi ng l he adul t s do.
i..··FGJ For ifrad, lawaf al-qudum is a sunnah act and there is no problem if it is omitted.
.f2l If one performs tawaf al-qudum and then goes dIrectly to Mina, he shoo perform
L:;,J the sai for Hall after tawaf al-ifadhah.
( IFRAD II QIRAN ] I TAMATTU I
I Ihram from the meeoat for all I
I : : : : : : : : : ~ m Tow.; " ~ , , " m IL '.w.1 .I-'''',m I[ , . ~ I I ~ Ummh J
Sa; for Hajj and Umrah II Sal for Umrah I
L_ Cutting or shaving hair I
i lRemainin
g
in ihram and I Remaining In Ihram and IComplete release from lhram I
i observing its restrictions I observing its restrlcllons 'I
i until the Day of Sacrifice until the Day of Sacrifice
!::, (10 Dhul· Hijjah) II (10 Dhul- HWah) I Assumes ihram once again I
. for Hail on 8 Dhul-Hljjah
The small boy below the age of understanding has his stitched garments removed
by his guardian, who recites the talbiyah for him. Thus, he is in the state of ihram
and is to be prevented from all that is prohibited to an adult In ihram. The intention
is made for the small girl also by her guardian, who recites the talbiyah for her,
puning her into the state of ihram. she iss also to be prevented from all that is
prohibited to an adult. The body and clothing of a small child must be pure during
tawal because it ;s like salah, which requires taharah. When the boy or girl is old
enough to understand. he/she assumes ihram with the guardian's permission and
does everything the adults do.
When a
person i ntenai ng Umran t"u"nu. U"txun,
i
n is JesiraOie io oame immeoiaierv
""0
tt'"" g" srra'gnt io al'Masjid al'
Haram, i n whi ch i s si tuated the Anci ent House (the Kabah), for the ri tes
of Umrah And i t i s acceptabl e, al so, i t he does not bathe.
He enters al-Masiid al'Haram with his right foot' saying'
Audhu bi l l ahi l -atheemi wa bi waj i hi l -kareemi wa sul tani hi l -qadeemi
mi nash-shaytani r-rai eem
.-Al l ahumma aftah l ee abwaba rahmati k
(l seek refuge i n Al l ah, the Supreme, and i n Hi s nobl e countenance and
Hrs eternal authori ty from Satan, the accursed. O Al l ah, open for me the
gates of Your mercy.)
mi ..rppl #
d
,
:
(Narrated byAbu Dawud
-
saheeh)
j
i _ . - - . - - - - - . -
"
He then heads toward the honored Kabah to begin tawaf.'
It i s from the sunnah for a man to bare hi s ri ght shoul der and arm
(i dhti bad).
Thi s i s done by
passi ng the upper i hram wrapper under the ri ght
armpit and covering the left shoulder with both ends.
Then he begins the tawaf ol seven circuils,
starting at the Black Stone. lt is a sunnah act to kiss the Black Stone if
one i s abl e to reach i t wi thout harmi ng
peopl e by crowdi ng or
pushi ng.
And i t i s si nful to i nsul t, stri ke or harm any Musl i m. When the area i s
crowded, it is sufficient to point to the Black Stone from a distance'
saying, "Allahu
akbar" without stopping as one
passes by it
f--
-' ' ' ' -------
I
lt is not permissible to
push olhers or harm them in any way.
I
When a person intending Umrah reaches Makkah,
i
It is desirable to bathe immediately and then go straight to al-Masjid ai-
Haram, in which is situated the Ancient House (the Kabah), for the rites
of Umrah And it is acceptable. also, if he does not bathe.
He enters al-Masjid al-Haram with his right foot, saying,
Audhu billahil-atheemi wa bi wajihil-kareemi wa sultanihil-qadeemi
minash-shaytanir-rajeem .. Allahumma aftah lee abwaba rahmatik
(I seek refuge in Allah, the Supreme, and in His noble countenance and
His eternal authority from Satan, the accursed.. 0 Allah, open for me the
gates of Your mercy.)
[hiS (duaa) is what is said upon entering any masjid.
(Narrated by Abu Dawud - saheeh)
--------'
He then heads toward the honored Kabah to begin tawaf. i
___ - •. I
It is from the sunnah for a man to bare his right shoulder and arm
(idhtibaa). This is done by passing the upper ihram wrapper under the right
armpit and covering the left shoulder with both ends.
Then he begins the tawaf of seven circuits,
starting at the Black Stone. It is a sunnah act to kiss the Black Stone if
one is able to reach it without harming people by crowding or pushing.
And it is sinful to insult, strike or harm any Muslim. When the area is
crowded, it is sufficient to point to the Black Stone from a distance,
saying, "Allahu akbar" without stopping as one passes by it
The pi l gri m conti nues l o ci rcl e the Kabah,
r emember i ng and ment i oni ng Al l ah, aski ng Hi s f or gi veness and
suppl i cati ng wi th any du' aa' he wi shes or reci ti ng the Our' an throughout
the seven ci rcui ts He shoul d not rai se hi s voi ce reci l i ng parti cul ar
suppl i cati ons, as thi s di sturbs others who are doi ng tawaf
i
As one
passes
ar-Rukn al -Yamani (the Yemeni Corner),
he touches i t wi th hi s hand i f he can do so easi l y, He shoul d not ki ss i t
or wi pe hi s hand over i l as some do, contrary to the sunnah ot the
Prophet
i 4
- When unabl e to touch
j t
wi th hi s hand, he shoul d conti nue
i n hi s tawaf wi thout
poi nti ng
to i t or sayi ng "Al l ahu akbar" l t i s from the
sunnah, as one
performs
tawal , to reci te between the Yemeni Corner
and the Bl ack Stone:
"Rabbana
al i na fi d-dunya hasanatan wa l i F akhi rati hasanal an wa qi na
adhab an-nar "
"Our
Lord, gi ve us i n thi s worl d what i s good and i n the Hereafter what i s
good and
protect
us from the puni shment
of the Fi re
"
ij.rlliy
( Our ' an
-
2: 201)
,
r"tnit *"vln" i;;iir;;t;i;,
begi nni ng each ci rcui t al the Bl ack Stone and endi ng at i t For men i t i s
sunnah to wal k bri skl y wi th smal l steps duri ng the fi rst l hree ci rcui ts of
tawaf al -qud0m onl y
JE' . 'J.Ai·~ ~ Q l l J 1 l l i · ·m
I The pilgrim continues to circle the Kabah,
remembering and mentioning Allah, asking His lorgiveness and
supplicating with any du' aa' he wishes or reciting the Qur'an throughout
the seven circuits. He should not raise his voice reciting particular
supplications, as this disturbs others who are doing tawal.
As one passes ar-Rukn al-Yamani (the Yemeni Corner),
he touches it with his hand il he can do so easily. He should not kiss it
or wipe his hand over it as some do, contrary to the sunnah 01 the
Prophet ~ . When unable to touch it with his hand, he should continue
in his lawaI without pointing to it or saying "Allahu akbar", It is Irom the
sunnah, as one performs tawal, to recite between the Yemeni Corner
and the Black Stone:
"Rabbana atina lid-dunya hasanatan wa lil- akhirati hasanatan wa qina
'adhab an-nar."
"Our Lord, give us in this world what is good and in the Hereafter what is
good and protect us lrom the punishment of the Fire,"
(Qur'an - 2:201)
! In this way the tawal is completed,
beginning each circuit at the Black Stone and ending at it For men it is
sunnah to walk briskly with small steps during the first three circuits 01
tawal al·qudum only
Yemeni comer
as-Sala
\
iii*at
negins ut tnu riiuif Sionuino
"nJJtn"i".
]
-- -----.- --·-;';d e ~ d s there.
- .- . - Black Stone a .
r - f begins at the
iTawa _
Maqam lbrahl
To as-Safa
"'
Wal ki ng i nsi de the Hi i r duri ng tawaf Thi s actual l y i nval i dates the tawaf
[_Ft1ge
thglU-,s
eart
9f11e 1audt
a;.g_f;i,+
]
Touchi ng and wi pi ng the hands over al l the corners ot the Ka' bah or i ts
wal l s, door, coveri ng, or Maqam l brahi m. Al l of thi s i s not l awtul as i t i s
from the i nnovati ons i n rel i gi on (bi dah), whi ch was not done by the
ProDhet
' €r.
The
pushi ng and crowdi ng of men and women duri ng tawaf, especi al l y
at the Bl ack Stone and Maqam l brahi m. Thi s shoul d be stri ctl y avoi ded-
-f@
1
Cover hi s ri ght shoul der once agai n
2. Pray two rak' ahs behi nd Maqam l brahi m i f i t i s possi bl e wi th ease;
otherwi se
i n any
part ot al -Masi i d al -Haram. Thi s
prayer i s a confi rmed
sunnah i n whi ch one reci tes
(after aFFati hah) i n the fi rst rakah:
, , 41. . t ?1l i
J4)
v)26JtUe
Surah al - Kafi run and i n the second rakah: Surah al -l khl as
r ) p
LlEg"rE:il9lElr9lh"l-3119
"'""qabi
l
Walking inside the Hijr during tawaf, This actually invalidates the tawaf

Touching and wiping the hands over all the corners of the Ka'bah or its
walls, door, covering, or Maqam Ibrahim. All of this is not lawful as it is
from the innovations in religion (bidah), which was not done by the
Prophet * .
The pushing and crowding of men and women during tawaf, especially
at the Black Stone and Maqam Ibrahim. This should be strictly avoided,
, Upon completion of tawal one should:
1 Cover his right shoulder once again
2. Pray two rak'ahs behind Maqam Ibrahim if it is possible with ease;
otherwise in any part of al-Masjid ai- Haram. This prayer is a confirmed
sunnah in which one recites (after al-Fatihah) in the first rakah:
Surah ai- Kafirun and in the second rakah: Surah al-Ikhlas.
other parts of the Our'an it is acceptable.
i
After the complerion ot tawaf,
i
one goes
to begi n hi s sai of seven tri ps at as-Sal a, reci ti ngt
"l nnas,safa
wal -marwata mi n shaai r i l l ah' ,(l ndeed,
as-SaJa and aFMarwah are
among the symbol s of Al l ah)
! . , . i i . r <
Z i a , x
rJ.o)4JD\-o-ajlr,Jffi
I2:1571,,
and addi ng,
"t begi n wi th that wi th whi ch Ai l ah began,' Thi s was
the practace
of the Prophet
*!
as narrated in saheeh Muslim
I
Then he stands on as-safa faci ng i he Kabah,l
prai si ng
and gi ori fyi ng Al l ah and supphcati ng Hi m, sayi ng:
"La i l aha i l l -Al l ahu wahdahu l a shareeka l ah Lahul -mul ku wa l anur.
hamdu wa huwa ala kulli shay'in qadeer_
La ilaha ill-Allahu wahdahu, anjaza wa'dahu wa nasara abdahu wa
hazamal-ahzaba wahdah."
"There i s no god but Al l ah al one wi th no
partner
Hi s i s the domi ni on and
His is
[all]
praise and He is over all things mmpetent. There is no god
but Al l ah al one; He ful fi l l ed Hi s promi se
and supported Hi s seruant and
defeated the
[enemyl
al l i es al one
He repeai s thi s three ti mes,
supplicating in between with anything he wishes, and if he does less
than that, there i s no faul t. He rai ses hi s hands onl y when suppl i cati ng,
and does not poi nt wi th them when sayi ng,
' ,Al l ahu
akba/
(which is a common mistake among many pilgrims).
:
He then descends lrom as-safa
toward al -MaMah and suppl i cates wi th any duaa that comes to mi nd tor
hi msel f, hi s l ami l y and the Musl i ms i n generai
When reachi ng the
green
marKer,
men (but not women) should run until they come to the second marker,
afi er whl ch they wal k as usual unti l they arri val at al -MaMah
I the of tawaf,
one goes to begin his sai of seven trips at as-Safa, reciting: "Innas-safa
wal-marwata min shaair illah "(Indeed, as-Safa and al-Marwah are
among the symbols of Allah)
{2:157}, and adding, "I begin with that with which Allah began" This was
the practice of the Prophet ... as narrated in saheeh Muslim
IThen he stands on as-Safa facing the Kabah, !
, ,
praising and glorifying Allah and supplicating Him, saying:
"La ilaha ill-Allahu wahdahu la shareeka lah_ Lahul-mulku wa lahul-
hamdu wa huwa ala kulli shay'in qadeer.
La ilaha ill-Allahu wahdahu, anjaza wa'dahu wa nasara abdahu wa
hazamal-ahzaba wahdah."
"There is no god but Allah alone with no partner His is the dominion and
His is [allJ praise and He is over all things competent There is no god
but Allah alone; He fulfilled His promise and supported His servant and
defeated the (enemYI allies alone."
I this times:
supplicating in between with anything he wishes, and if he does less
than that, there is no fault He raises his hands only when supplicating,
and does not point with them when saying, "Allahu
(which is a common mistake among many pilgrims).
IHe then descends trom as-Safa
toward al-Marwah and supplicates with any duaa that comes to mind for
himself, his family and the Muslims in general When reaching the
green marker,
men (but not women) should run until they come to the second marker,
after which they walk as usual until they arrival at al-Marwah
Upon reachi ng aFMarwah,
$
one faces the Kabah and suppl i cates as he di d at as-Safa wi th any
suppl i cati ons he wi shes He conti nues wal ki ng to the green marker, then
runs between the two (men onl y) and then wal ks to as-safa Thus, he
has compl eted two tri ps
-
one from as-Safa to al -Marwah and another
from al -MaMah to as-safa He conti nues unti l he f i ni shes seven tri os.
endrng at al -Marwah
l i There i s no bl ame upon hi m/her for compteti ng the sai on a wheel chai r i f
overcome by l ati gue or i l l ness
:
y'
e*omanwho has menstrual or
postpartum
bl eedi ng
$
can compl ete her sai (but not tawal ) because the area
of sai i s not a
part
of al -Masj i d al -Haram-
Among the common errors commi tted i s
i tne runni ng of women between the two green markers
ta
Atter the compl eti on of sai , the man shaves or shorl ens hi s narr
(shavi ng i s preferabl e)
When shorteni ng the hai r,
some ot i t shoul d be cut t r om ever y par t of t he head . . . - . . - . . . . . . . . -
N
The woman cuts from the l ength of her hai r what
i s about equal to the wi dth of a fi nger
l-trifr ih.i ffi ;6;-ifi;;h;-il;c6--l
and one i s free from al l the restri cti ons of i hram
>i
f
Upon reaching al-Marwah,
fill one faces the Kabah and supplicates as he did at as-Safa with any
supplications he wishes He continues walking to the green marker, then
runs between the two (men only) and then walks to as-Safa Thus, he
has completed two trips - one from as-Safa to al·Marwah and another
from al-Marwah to as-Safa , He continues until he finishes seven trips,
endIng al al·Marwah
4ii There is no blame upon him/her for completing the sai on a wheelchair if
overcome by fatigue or illness.
Among the common errors committed is
the running of women between the two green markers.
; / A woman who has menstrual or postpartum bleeding
fiI can complete her sai (but not tawaf) because the area
of sal is not a part of al-Masjid al-Haram.
1..·..·· ..~ r o :
!
fiI Alter the completion of sai, the man shaves or shortens his hair
(shaving is preferable) When shortening the hair, ~
some of it should be cut from every part of the head i
fiI The woman cuts from the length of her hair what
is about equai to the width of a finger .
.------ ...._ ~ ~ ~ ~ ~ ~ ~
With this the rites of Umrah are complete
and one is free from all the restrictions of ihram
-... ...........
• ., m
& : r $ e w
-
,
{t4*{
t - . f f
. " - ; r ' - " < ' - " "
- -
" . ' ' *
€4
*i':_
**.i
i - - - - - - - - , t n"
DaYot r ar wi yah
, , l
i
The rites of Haij begin on the 8th of DhuFHijiah,
I
a"i"r;;g;
I which is called the dav of rarwiyah'
1 , , , , . _ - . , , _ , , , , 1
Thi s day the pi l gri m
of Tamattu assumes i hram tor Haj j i n the morni ng.
Betore doing so, he does what he did before the ihram for Umrah
-
bathi ng, usi ng scent, etc He makes l he i ntenti on for i hram trom
wherever he is staying or residing.
Those of Oiran and lfrad are alreadv in ihram
|-'"-*-"1
l Thuhr,asr,maghri b
j
ei tgri ms i n the state of i hram l or Tamattu, Qi ran and l frad al l set out tor
I
andi sha,prayers
I
Mi na before noon, and there they pray thuhr, as1 maghri b and' i sha' .
:*-*--'--*-i
Each oraver is done at its orooer time and not combined. but lhe tour Each prayer i s done at i ts proper ti me and not combi ned, but l he tour
rakah prayers are shortened to two. They spend the eve of the
gth
ot
Dhul-Hijjah in Mina and pray lai( there Anyone staying in Mina before
the day of TaMiyah assumes ihram there on the morning of that day-
The sunnah i s to spend the day of Tarwi yah i n Mi na,
pray the fajr prayer of the
gth
and then wait until the sun rises. After
isoinaim ttrmiotr,
sunrise lhe pilgrims move on to Arafat, calmly and quietly, praising
as wel l as "La i l aha i l l -Al l ah". "Al l ahu akbar " and "Al -hamdul i l l ah ".
:""""""""! The
.
.". The rites 01 Hail begin on the 8th of Dhul-Hijjah.
!' which is called the day of Tarwiyah.
\_ _ _... _...J
The sunnah is to spend the day of Tarwiyah in Mina,
This day the pilgrim of Tamaltu assumes ihram for Hajj in the morning.
Before doing so, he does what he did before the ihram for Umrah .
bathing, using scent, etc He makes the intention for ihram from
wherever he is staying or residing.
"- -' Those of Qiran and Ifrad are already in ihram
'Ii" Pilgrims in the state 01 ihram for Tamattu, Qiran and Ifrad all set out for
. Mina before noon, and there they pray thuhr, asr, maghrib and 'isha'.
'-'-----. Each prayer is done at its proper time and not combined, but the four
r---:----.., rakah prayers are shortened to two. They spend the eve of the 9th of
Dhul-Hiilah in Mina and pray fajr there, Anyone staying in Mina before
the day of Tarwiyah assumes ihram there on the morning of that day.
pray the lajr prayer of the 9th and then wait until the sun rises. After
"'!S""pe-n-d"'inCCg:Ct:Lh""e"'Cn"'ig:Lh71t sunrise the pilgrims move on to Arafat, calmly and quietly, praising
. at Mina Allah or reciting the Quran, and especially, repeating the talbiyah often,
as well as "La ilaha ill-Allah", "Allahu akbar" and "AI-hamdulillah ".
I
The DayofArafah
I
Stayi ng at Aral ah i s among the pi l l ars
of
i nval i d The Prophet
*.i
sai d,
t
Haj j ,wi thoul whi ch the Haj j i s
i
Fr om sunr i se
I
Thedayof Ar a{ ah
Unt i l sunset
l s a most bl essed day
Therei n mul ti tudes of
pi l gri ms
throng to the pl ai n of Arafat where the
Musl i ms wi l l remai n unti l atter sunsel On thatdayAl l ah boasts of them
to Hi s angel s
In saheeh Musl i m, Arshah (may Al l ah be
pl eased
wi th her) reported that
the Prophet i+ said,
"There i s no day on whi ch Al l ah frees as many ol Hi s servants from the
Fi re as on the day of Arafah
Indeed, He draws near and then boasts of them to the angel s and says,
' What
do they want?"
We ask of Al l ah Hi s favor and ki ndness
I!.he __ j ;
Staying at Arafah is among the pillars of Hajj, without which the Hajj is •
invalid The Prophet ;f£i: said,
From sunrise
We ask of Allah His favor and kindness •..
Until sunset
Is a most blessed day.
"The Hall s Arafah.·'
(Narrated by Abu Dawucf and at·l1rmKlh, . sahooh)
the Prophet said,
The day of Aratah J
Therein multitudes of pilgrims throng to the plain of Arafat where the
Muslims will remain until after sunset On that day Allah boasts of them r------....
to His angels
In saheeh Muslim, Alshah (may Allah be pleased with her) reported that
"There is no day on which Allah frees as many of His servants from the .....""'=-="""'...:,
Fire as on the day of Arafah
Indeed, He draws near and then boasts of them to the angels and says,
'What do they want?'
v
'.riJE
ilJr.l'tiJ $F ilill
j-- j,l
:J J;:il
I th" o"u of Arafah I
i , , , , , . : - - , . . . , . , . . . . , , , , -
It i s a sunnah
practi ce l or the pi l gri m to stop at Nami rah at noon tor the
thuhr and asr
prayer and to hear the speech (khutbah) i f possi bl e
Otherwi se, he shoul d enter Arafah and be sure that he i s i nsl de i ts
border There are numerous road si gns and
posters showi ng the
l ocal i on of boundari es The enti re
pl ai n of' Arafah i s a standi ng
pl ace
The pi l gri m shoul d take care on thi s great day to make the best use ol
hi s/ her t i me i n r eci t i ng t he t al bi yah, seeki ng Al l ah' s f or gi veness.
confi rmi ng Hi s uni ty and prai si ng Htm. He shoul d di rect hi msel f toward
Al l ah, the Mi ghty and Maj esti c, wi th humi l i ty, exerti ng the utmost effort i n
suppl i cat i on f or hr msel t , hi s spouse and chi l dr en and hi s br ol her
Musl i ms
At noonti me, the i mam del i vers a speech to the peopl e, remi ndi ng,
advi si ng and i nstructi ng them Then he l eads the pi l gri ms i n the thuhr
and asr prayer, j oi ned
and shortened, wi th one adhan and two i qamahs
as the Prophet
,
di d No other
prayer i s performed before or
afterwards
Pi l gri ms must be caretul on thts bl essed day to avoi d commi tti ng any si n
whi ch coul d cause l hem l o l ose some of the
qreat
reward ol thi s nobl e
dav and sacred
pl ace
[-v-::
30
thuhr and asr prayer
j oi ned
and shortened
Pilgrims must be careful on this blessed day to avoid committing any sin
which could cause them to lose some of the great reward of this noble
day and sacred place
At noontime, the imam delivers a speech to the people. reminding.
advising and instructing them. Then he leads the pilgrims in the thuhr
and asr prayer. joined and shortened. with one adhan and two iqamahs
as the Prophet did. No other prayer is performed before or
afterwards
The day of Arafah I
-----------------
It is a sunnah practice for the pilgrim to stop at Namirah at noon for the
thuhr and asr prayer and to hear the speech (khutbah) if possible.
Otherwise. he should enter Arafah and be sure that he is inside its
border There are numerous road signs and posters showing the
location of boundaries The entire plain of .Arafah is a standing place.
The pilgrim should take care on this great day to make the best use of
his/her time in reciting the lalbiyah. seeking Allah's forgiveness.
confirming His unity and praising Him. He should direct himself toward
Allah, the Mighty and Majestic. with humility, exerting the utmost effort in
supplication for himself, his spouse and children and his brother
Muslims
Aralah
y
MuzdaJlfah
After sunset
SIItIrlg outside the bordell' of Aralah, remillnlog there sun sets.
and altol thaI leaVIng '01 Whoevtll does thaI has nIlt
perlomlGd Hal!.
leavmg Aralah belofe the seltlr'lg of the sun II nol permtSSIbIe as it
II <:onlrllry !he praellee al1he Prophet
Anyone Who dOeS 50 must retum betore sunset, otherWIse he w* 1'IlI'o1l
to slaughlef 8Il arwna/ .. nmsom
Crowding and pusIwlg ... on* dlnC Ih8 lop 01 Utu"II AtaIMl (tt.
Mo.nl 01 Men:y), rubl;lr.g I\IIfldS on It..., praylng lheIe M \his 1$
!rom P'IOIlQ the innoYa\lOnS lhel heYe no blIS1S ... !he religion
Furthetrnln, it can bI pI'tyIcaIy harmIUl_
Feang!he mounl ounng supplaIlIOl'I
/' The suman I, 10 l.c.lhe Qiblan (ClnCllOIl oIlhe KabAh)
'linen IUppllCalong
r;i t t
humbl e i n thei r remembrance of Al l ah
The caravans ol pi l gri ms
begi n movrng, wi th the bl essi ng of Al l ah,
toward al -Mashar al -Haram i n Muzdal j l ah to pray
the maghri b and i sha
prayers
Joi ned
and shortened, wi l h one adhan and two i qamahs as soon
as they atri ve. They then spend the ni ghl there, rememberi ng Al l ah,
prai si ng
and thanki ng Hi m for Hi s favor upon them when He enabl ed
them to be present
i n Arafah
Upon reachi ng Muzdal i fah, some pi l gri ms
make the fol l owi ng mi stakes:
Hasteni ng to pi ck up pebbl es l or sroni ng before prayi ng
maghri b and i sha j oi ned
and shoftened.
Bel i evi ng that the pebbl es
must be pi cked
up onl y trom Muzdati fah
,/,
The sunnah practi ce
i s to spend the ni ght i n Muzdal i tah
r
and to pray
the fajr prayer
there.
It i s permi ssi bl e
for women, chi l dren, the weak or i l l and thei r caretakers
to l eave for Mrna after mrdni ght.
After the pj l gri m performs
the faj r prayer, i t as desi rabl e for hi m to stand
at al -l ashar al -Haram(whi ch i s a hi l l i n Muzdal i fah) or any other part
of
Muzdal i fah, face the Oi bl ah,
prai se
Al l ah and suppl i cate as much as
possi bl e
Then he shoul d l eave before sunri se
On the way to Mi na he/she pi cks
up seven pebbl es,
sl i ghfl y l arger than
a pea,
for the rami (stoni ng)
of the l argest pi l l ar (j amratul -aqabah)
The
rest of the pebbl es
for rami are taken l rom Mi na
lThe
pilsrims
tren coniinue to;;A' Niffi-;iiii;;;l;g
ih;
To
il4ina
Upon reaching Muzdalifah, some pilgrims make the following mistakes:
: {Efter the sun has set on the 9th day of Dhul-HWah, =oJ
... The caravans of pilgrims begin moving, with the blessing of Allah,
AN r tho sunsol toward al-Mashar al-Haram in Muzdalifah to pray the maghrib and isha
prayers Joined and shortened, with one adhan and two iqamahs as soon
as they arrive. They then spend the night there, remembering Allah,
praising and thanking Him for His favor upon them when He enabled
them to be present in Arafah,
TO MumaUtah
II>
;=


Pruy"",maghrlb
oncll.hllOlned
and!lhOl1
!:lPOfll'llfl,,1IJICl1'ft

Hastening to pick up pebbles for stoning before praying
maghrib and isha joined and shortened.
Believing that the pebbles must be picked up only from Muzdalifah.
The sunnah practice is to spend the night in Muzdalifah
and to pray the fajr prayer there.
It is permissible for women, children, the weak or ill and Iheir caretakers
to leave for Mlna after midnight.
After the pilgrim performs the fajr prayer, it is desirable for him to stand
at al-Mashar al-Haram(which is a hill in Muzdalifah) or any other part of
Muzdalifah, face the Qiblah. praise Allah and supplicate as much as
possible. Then he should leave before sunrise.
On the way to Mina he/she picks up seven pebbles, slightly larger than
a pea, for the rami (stoning) of the largest pillar (jamratul'aqabah) The
rest of the pebbles for rami are taken from Mina.
TO Mina
:The pilgrims then continuetoward Mina 'while reciting the talbiyah,l
humble in their remembrance of Allah. ________---.J
When the
pi l gri m reaches Mi na he
goes i mmedi atel y to the l arge
pi l l ar
(j amratul -aqabah), whi ch i s the one nearest to Makkah
There he/she stops reci ti ng the tal bi yah and does the fol l owi ng:
i
" " - ' -
- - - - " " - '
,
r____-..__.--_]
l q*;' l
|
-_----'
I
t * "
I r---------r
:
l i r
-
I
l i i l
l \ t r I
L ]
Throws seven
pebbl es at the l arge
pi l l ar
one al ter another, sayi ng "Al l ahu
akbaa'
wi th each one
Y
Sl aughters the sacri fi ci al ani mal
(hadi ) i l
requi red of hi m He may eat from i t and
feed the
poor
v
The man shaves hi s head
(whi ch
i s
prel erabl e) or cuts hi s hai r The woman cuts
a fi nger' s wi dth from the l ength ol her hai r,
Thi s i s the
preferred order for these ri tes
However, i f they are done i n any other order i t i s acceptabl e
When the pilgrim reaches Mina he goes immediately to the large pillar
Uamratul-aqabah). which is the one nearest to Makkah
There he/she stops reciting the talbiyah and does the following:
r-··_·····_············[I]
~ " " 1 4 l
~
.,. .
....
Throws seven pebbles at the large pillar
one after another, saying "Allahu akbar"
with each one.
Slaughters the sacrificial animal (hadi) if
required of him He may eat from it and
feed the poor
The man shaves his head (which is
preferable) or cuts his hair The woman cuts
a finger's width from the length of her hair.
This is the preferred order for these rites.
However, if they are done in any other order it is acceptable.
E;"",'dl
I
Pittar
I
l.iful
l . _____- , 1
f"p*.il.q't",db.y.hl
F*"h.l.,s"pill
.. . . . . .
{
fni s i s tne Day ot Sacri fi ce and al so the ti rst day of the btessed Ebd at-Adhha
i
For Musl i ms i n every part
of the earth and for the pi l gri ms,
the bl essed
Eed al -Adhha i s an especi atl y j oyl ut
day wherei n they rej oi ce i n Al l ah' s
favor to them and sacri l i ce thej r ani mal s, seeki ng nearness to Hi m The
pi l gri m
begi ns the takbeer for Eed afl er stoni ng the l arge pi l l ar,
sayi ng,
"Al l ahu akbar, Al l ahu akbar, Al l ahu akbar, ta i l aha i i l -Al l ah
AI l ahu akbar , Al l ahu akbar , wa t i l l ahi l - hamd
, ,
Amcng t r e
pr r cr s
cct t nr l t ed bV pi r g: f ] t s
Cul nq t he r a: nt
i sl cnr ng)
ar e:
The bel i ef of some that they are actual ty stoni ng devi l s, whi ch l eads
them to angri l y curse and i nsuJt those devi l s In tact, the rami i s onl y for
the remembrance of Al l ah
He/she i s then freed from al l the restri cti ons of i hram
except r naf l l al t nt er cour se
tR..t.t t.kb.., t"r E";-l
Throwi ng l arge sl ones of even sandal s or
pi eces
of wood, and thi s i s the
tt*rh."rt,h"ffi]
ki nd of excess prohi bi ted
by the Prophet
:,,
,
Pushrng or fi ghti ng near the pi l l ars
i n order to come near l or the rami ,
whi ch i s a grave mi sdeed The pi l gri m
has an ob|j gati on to treat hi s
brothers gentl y- He shoul d be certai n that he i s throwi ng the pebbl es
i nto the proper pl ace,
whi ch i s wi thi n the ci rcul ar wal l , whether or not
they hi t the pi l l ar
\A/
Throwrng al l ol the pebbl es
at once, whi ch actual l y counts as onl y one
throw. The correct way i s to throw one pebbl e
after another whi l e sayi ng,
"Al l ah akbar" wi th each one.
When the pi l gri m
has stoned the l arge pi i l ar (Jamratul -aqabah)
and
shaved or cut hi s hai r, he i s parti al l y
rel eased from i hram and can wear
hi s regul ar cl othes.
ro i This the Day of Sacrifice and also the first day of the al-Adhha I
For Muslims in every part of the earth and for the pilgrims, the blessed
Eed al·Adhha is an especially joyful day wherein they rejoice in Allah's
r----=----, favor to them and sacrifice their animals, seeking nearness to Him The
pilgrim begins Ihe takbeer for Eed after stoning the large pillar, saying,
"Allahu akbar, Allahu akbar, Allahu akbar, la ilaha ill-Allah
Allahu akbar, Allahu akbar, wa lillahil-hamd "
Among rhe errcrS by pr'gr!"1S cU'1ng !he raTJI \stcnmg) are"
The belief of some thai they are actually stoning devils, which leads
them to angrily curse and insult those devils In fact, the rami is only for
the remembrance of Allah.
Throwing large stones or even sandais or pieces of wood, and this is the
kind of excess prohibited by the Prophet ,.
Pushing or fighting near the pillars in order 10 come near for the rami,
which is a grave misdeed. The pilgrim has an obligation to treat his
brothers gently. He should be certain that he is thrOWing the pebbles
into the proper place, which is within the circular wall, whether or not
they hit the pillar
tX:> ThrOWing all of the pebbles at once, which actually counts as only one
throw. The correct way is to throw one pebble after anolher while saying,
"Allah akbar" with each one.
IRe<ites takbeer tor Eed I
When the pilgrim has stoned the large pillar Uamratul·aqabah) and
I I
shaved or cut his hair, he is partially released from ihram and can wear
Sh.wosn..cofC1JUllai, his regular clothes.
He/she is then freed from all the restrictions of ihram
except marital mtercourse.
.,,,.i{.:,.,,,1
a
I
Upon reachi ng Mi na on the morni ng of Eed day'
hasten to stone the l arge
pi l l ar (.i amratul -aqabah), onl y, wi th seven
pebbl es, sayi ng "Al l ahu
akbar" wi th each throw
a
Duri ng the tol l owi ng three days
(ayyam at' tashreeq)' ,
stone the three
pi l l ars afl er the thuhr adhan
-
fi rst the smal l , then the
medi um, and fi nal l y, the l arge one
+ l oMakkah
j amral ul -aqabah i amratul -wusta
j amratul - sughra
Upon reaching Mina on the morning of Eed day,
hasten to stone the large pillar uamratul-aqabah), only, with seven
pebbles, saying "Allahu akbar" with each throw
jamrstul-aqabah
During the following three days (ayyam at-tashreeq). ;
stone the three pillars after Ihe thuhr adhan - first the small, then the
medium, and finally, the large one.
~ _ . 1 5 0 M ~
~ ~
_ toMakkah
jam,atul-aqabah
190M
jamratul· wusta jam,atul- sughra
7
:
After sl oni ng the l arge prl l ar
on Eed morni ng, the pi tgri m goes
to Makkah
todosevenci rcui tsof
tawa{ al .i fadhah After thal he does seven tri ps
of sai i f hi s Haj l i s one ot tamattu, or i f he di d not perl orm
sai after
tawaf al -qudum i n qi ran
or tkad l t i s permi ssi bl e
to del ay tawaf al -i fadhah,
even past
l he days ol l vl i na (tashreeq)
and upon hi s return to l vl akkah
afl er stoni ng the pi l l ars.
Once the pi l gri m
has compl eted tawaf at-i fadhah he/she i s freeo
from al l the testri cti ons of i hram, i ncl u€j i na ntari tal i ntercourse
Tawaf al-ifadhah is among the pillars of Hajj without which Hajj is incomplete.
After stoning the large pillar on Eed morning, the pilgrim goes to Makkah
to do seven circuits of tawaf al-ifadhah. After that he does seven trips
of sai if his Hajj is one of tamattu, or if he did not perform sai after
tawaf al-qudum in qiran or Ifrad It is permissible to delay tawaf al-ifadhah,
even past the days of Mina (tashreeq) and upon his return to Makkah
after stoning the pillars.
Once the pilgrim has completed tawaf al-ifadhah he/she is freed
from all the restrictions of ihram, Including mantaI intercourse
These days begi n wi th the eve ot the 11th of DhuFHi i i ah
9 Atter performing tawal al-ifadhah on the Day of Sacrifice
(the 1oth), the
pi l gri m shoul d return to Mi na to spend the ni ghts that
precede the three
days of tashreeq, or at least two of the nights for those who plan to
leave after tlvo days. This is in accordance wlth the words of Allah, the
Exal ted:
c,y6P;'r'-:3rtli-aai\ipt$*
',f
:g.i{t
;:ix11:
u r t$;'iits 6';
s
;;i
*+r;aj1
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Atv .j,i\
:Eii
"And remember Al l ah duri ng
l speci fi c]
numbered days Then whoever
hastens
l hi s
departure] i n two days
-
there i s no si n upon hi m; and
whoever del ays
[unti l
the thi rd]
-
there i s no si n upon hi m
-
for hi m who
fearsAl l ah And fearAl l ah and know that unto Hi m
you wi l l be returned "
(2:203\
I Duri no these three oavs one snJJto'
:
l : _ - -
i
t. Sl one the three
pi l l ars atter the decl i ne of the sun l l om i ts meri di an on
each of the days he i s stayi ng i n Mi na.
r Say, "Al l ahu
akbar" wi th each
pebbl e thrown
r
Menti on and
prai se Al l ah often and suppl i cate abundantl y
g
Remai n cal m and serene
I Avoi d
pushi ng, quarrel i ng and di sputi ng
:{:1
: l
These days begin with the eve of the 11 th of Dhul·Hijjah. • •••••••••••••• _••• _•
.. After pertorming tawaf aHfadhah on the Day of Sacrifice (the 10th), the
pilgrim should return to Mina to spend the nights that precede the three
days of tashreeq, or at least two of the nights for those who plan to
leave after two days. This is in accordance with the words of Allah, the
Exalted: .•,., .< - • > ., /,'. "" n ,-...
<.l "", ..

e -1ii"u1j
"And remember Allah during [specific] numbered days Then whoever
hastens [his departure] in two days· there is no sin upon him; and
whoever delays [until the third] - there is no sin upon him· for him who
fears Allah And fear Allah and know that unto Him you will be returned." r---......----,
(2:203) The121h of Dhul·Hijfah

.. Stone the three pillars after the decline of the sun from its meridian on
each of the days he is staying in Mina.
.. Say, "Allahu akbar" with each pebble thrown I'
.. Mention and praise Allah often and supplicate abundantly. The 13 of
.. Remain calm and serene. _.-------.
., Avoid pushing, quarreling and disputing
(* l t i s a sunnah act for the pi l gri m
to stand tol l owi ng the stoni ng of each of
the smal l and medi um pi l l ars, tace the ei bl ah, rai se hi s hands and
suppl i cal e wi th any duaa that comes to m' nd.
However, after the stoni ng of the l arge pi l l ar (Jamratul -aqabah)
he shoul d not stop and suppl i cate
{g;
Whoever intends to hasten his departure after two days should stone
the three pi l l ars
soon afl er noon Then he shoul d l eave Mi na before
sunset l l the sun sets and he i s sti l l i n Mi na, he shoul d remai n and
spend a thi rd ni ght there, perl ormi ng
rami the fol l owi ng day
l f he has prepared
to l eave but i s del ayed.
he may do so and i s not requi red to spend the ni ght
V It is a sunnah act for the pilgrim to stand following the stoning of each of
the small and medium pillars, face the Qiblah, raise his hands and
supplicate with any duaa that comes to mind.
However, after the stoning of the large pillar Uamratul·aqabah)
he should not stop and supplicate
~ Whoever intends to hasten his departure after two days should stone
the three pillars soon after noon. Then he should leave Mina before
sunset. If the sun sets and he is still in Mina. he should remain and
spend a third night there, performing rami the following day
If he has prepared to leave but IS delayed.
he may do so and IS not reqUIred to spend the mght
After l eavi ng Mi na, havi ng compl eted al l the pi l l ars
and requi rements ol
Haj j ,the pi l gri ms return to Makkah for a fi nal tawaf around the Kabah
The farewel l tawaf (tawaf al -wada) shoul d be the fi nal ri te at the Sacred
House, i n compl i ance wi th the order of the Prophet
Ei ,
"Let no one of you l eave unti l hi s l ast ri te i s at the House
"
(Narrat ed by al -Bukhari and Musl i m)
Tawaf al -wada i s the l ast requrrement of Haj j ,
whi ch i s performed by the pi l gri m i mmedi atel y before travel i ng to hi s
home country
No one i s excused from the farewel l tawat except menstruati ng and
oosroanum women
After leaving Mina. having completed all the pillars and requirements of
Hajj. the pilgrims return to Makkah for a final tawaf around the Kabah
The farewell tawaf (tawaf ai-wada) should be the final rite at the Sacred
House, in compliance with the order of the Prophet >f; ,
"let no one of you leave until his last rite is at the House."
(Narrated by al-Bukhari and Muslim)
Tawaf al-wada is the last requirement of Hajj,
which is performed by the pilgrim immediately before traveling to his
home country.
No one IS excused from the farewell tawal except menstruating and
postpartum women.
Pillars of Hajj (4)
GI'",am I
01Sranding (sta)'ll'lg18tArafahl '(. -x"..
1."11 I\:"one neglects a piftar
hlsHaiilsincomplete
Giser I
v
l sl anl
Berng of sound
mi nd
t -t au, ng, eacneO
puoerry
:
Freodom
(nat bei ng a sl ave)
Abrl i t y (bot h physrcal
and l i nancral )
The condi ti ons whi ch make Haj j obl i gatory upon a man or woman are:
An addi t i onai condi t i on f or t he woman
l s that she be accompani ed by a mahram He i s a man who can travel
wi th her, l i ke a husband or someone she can never marry, such as her
fal her, son, brol her, mi l k brother, stepfather, stepson, daughter' s
husband, et c
The evi dence l or thi s i s i n the report of l bn
' Abbas,
l hat he heard the
Prophet;i say, "Let
not a man be al one wi th a woman unl ess there i s
a mahram wi th her,and l et not a woman kavel unl ess there i s a mahram
wi th her
"
A man sl ood up and sai d, "O Messenger of Al l ah, my wi te has set out for
Hai j and I am enrol l ed l or such and such battl e " He
;s
tol d hi m, "Go
forth and
perform
Haj j wi th your wi fe "
(Al -Bukhari and Musl i m)
And l bn Umar reporl ed that Al l ah' s Messenger.s sai d,
(Al -Bukhari
and
Ther e ar e many hadi t hs f or bi ddi ng a woman t o
j our ney
t o Haj j or
otherwrse wrthout a mahram. because she i s the weaker sex and
be exposed to probl ems
and di ffi cul ti es durrng travel thal can onl y a
can handl e She may al so be t ar get ed by wi cked per sons,
and
mahram orovi des Drotectron for her
Islam
Being of sound
mind
Having reaChed
puberty
Freedom
(not being a slave)
Ability (both physical
and finanCial)
The conditions which make Hajj obligatory upon a man or woman are:
An additional condition for the woman
Is that she be accompanied by a mahram. He is a man who can travel
with her, like a husband or someone she can never marry, such as her
father, son, brother, milk brother, stepfather, stepson, daughter's
husband, etc
The evidence for this is in the report of Ibn' Abbas, that he heard the
Prophet ~ 5 say, "Let not a man be alone with a woman unless there is
a mahram with her, and let not a woman travel unless there is a mahram
with her"
A man stood up and said, "0 Messenger of Allah, my wife has set out for
Hajj and I am enrolled for such and such battle" He >ft. told him, "Go
forth and perform Hajj with your wife"
(AI·Bukhari and Muslim)
And Ibn Umar reported that Allah's Messenger ;os said,
"Awoman should not travel three days except with a mahram."
(AI-Bukhari and Muslim)
There are many hadiths forbidding a woman to journey to Hajj or
otherwise without a mahram, because she is the weaker sex and may
be exposed to problems and difficulties dunng travel that can only a man
can handle She may also be targeted by wicked persons. and a
mahram provides protecliOn for her
iiUlJjlSS
,*j:fff
'I9
sriuEll$g
It there i s no possi bi l i ty
of her travel i ng wi th a mahram, a woman who i s
ti nanci al l y
abl e shoul d i nstead send a substi tute to pertorm
Haj j on her behal f.
The fol l owi ng appl i es to women i ntendi ng Haj j :
1. For a vol untary Haj j (not
the obl i gatory
one), a woman must have the
permi ssi on
ol her husband, because duri ng her absence he tooses
nrs
ri ght over her. The husband has the ri ght to prevent
her from pertormi ng
a voluntary
Hajj.
2 A woman may pertorm
Haj j and Umrah as a substi tute for ei ther a
man or another woman Thi s i s by consensus of al l the schol ars
3_. l f, on her way to Hal j a women begi ns menstruati on
or gi ves
bi rth, she
shoul d conti nue and compl ete her Hai j and do everythi n!
other women
do except tawaf at the Kabah. l f i t happens at tne ti i re or ptace
oF
i hram, she sti l l assumes i hram because puri ty
i s not a condi ti on for that.
4. Before i hram she does as a man does
-
bathi ng, removi ng
excess
hai r and cl i ppi ng the nai l s. She can use a scent that i s not noti ceabl y
strong. Ai shah, Mother ol the Bel i evers.
sai d.
"We used to sel out wi th the Messenger
of Al l ah
+ai
and smear musk on
our l oreheads
al the ti me of i hram.
When one of us
perspi reo
i t woul d
run down on her tace The
prophet
a;
woul d see i t but not forbi d us
,,
v
t st am
Sound mi nd
HUOeny
(Narrated
by Abu Dawud)
The mahram accompanYing awoman must have the rollowmg quaJlflcsUOIlS: ,..•••.. ",
If there is no possibility of her traveling with a mahram, a woman who is
financially able should instead send a substitute to perform Hajj on her behalf.
The following applies to women intending Hajj:
1, For a voluntary Hajj (not the obligatory one), a woman must have the
permission of her husband. because during her absence he looses his
right over her. The husband has the right to prevent her from performing
a voluntary Hajj.
2 A woman may perform Hajj and Umrah as a substitute for either a
man or another woman, This is by consensus of all the scholars
3. If, on her way to Hajj a women begins menstruation or gives birth, she
should continue and complete her Hail and do every1hing other women
do except tawaf at the Kabah. If it happens at the time or place of
ihram, she still assumes ihram because purity is not a condition for that.
4. Before ihram she does as a man does· bathing, removing excess
hair and clipping the nails. She can use a scent that is not noticeably
strong, Aishah, Mother of the Believers, said,
"We used to set out with the Messenger of Allah;;;. and smear musk on
our foreheads at the time of ihram. When one of us perspired it would
run down on her face The Prophet;;;. would see it but not forbid us."
(Narrated by Abu Dawud)
...
Islam
Sound mind
Puberty
:
;
Y
iiidi'irv
iitti^g r"";'
i covetsand
gl oves
,
' dur l ng
i hr am
:
:
:
t
o".otiiu"
"nb
.
:
transparent
.
''
clothing
t
:
I
j
' ' ' " ' 1
!rai si ng the voi ce ;
'
in the talbiyah
:
5. When maki ng the i ntenti on for i hram, the woman musl remove her
burqa
(face mask) or niqab if she was wearing it
previously'
The Prophet
g
sai d,
f' ;t*;;;;' h' ;' d;;;;t*ea,.;1' "q*,f
i
(Al -Bukhari )
Instead, she covers
her face wi th somethi ng
el se, l i ke part of her
headcover or other
garment when nearing non-mahram
men She can
ulao
"ou"I-
her handl=s wilh her
garment instead of
gloves, as the lace
and hands should be concealed
from unrelated
men whether
or nol she
i s i n i hram
wtsnes
(Refer to Al-Mughni
-
3/328)
7. According to the Sunnah, the woman reciies ihe talbiyah following
ihram in a v-oice audible only to herself' lt is disliked
lor het to raise her
voice for lear ol causing distractioni
thus she should not recite the
adhan and i qamah al oud ei ther, and when drawi ng attenti on
to
sometni ng duri ng
prayer she cl aps rather that sayi ng' "Subhan
Al l ah"
(Al -Mughni
-
2/330-331)
....
i" v v -.' V',.
) tightly fitting face:
_covers and gloves
: during ihram ,
."..-..'. ' .. .'..'"
decorative and
transparent
clothing
',' ...
•raising the voice
in the talbiyah
5. When making the intention for ihram, the woman must remove her
burqa (face mask) or niqab if she was wearing it previously_
The Prophet said,
r- does w;;;; niqab:-l
l _ _ _ __. _. __ _ _ _ _ . ---- -- I
(AI-Bukhari)
Instead, she covers her face with something else, like part of her
headcover or other garment when nearing non-mahram men. She can
also cover her hands with her garment instead of gloves, as the face
and hands should be concealed from unrelated men whether or not she
is in ihram
6. A woman In Ihram Is allowed to wear any kind of dress that IS not
decorative, does not resemble that 0 men, is not tight showing body
shape, Is not transparent or too short, exposing the legs or arms. Her
clothing should be concealing, ample In size and width.
The scholars are n agreement that women in ihrem may wear long
shIrts or dresses. wide panTS. headcovers, slippers or shoes, etc. 01 any
color, and are not limIted to any color such as green or while She may
wear black Dr colored garments and may change them whenever she
wishes
(Refer to AI-Mughni - 3/328)
7. According to the Sunnah, the woman recites the talbiyah following
ihram in a voice audible only to herself. It is disliked for her to raise her
voice for fear of causing distraction; thus she should not recite the
adhan and iqamah aloud either. and when drawing allention to
something during prayer she claps rather that saying, "Subhan Allah".
(AI·Mughn; - 2/330-331)
8 Duri ng tawaf the woman shoul d take care to be compl etel y covered,
l ower her voi ce and her gaze
and avoi d crowdi ng i nto and pushi ng
men,
especi al l y near l he Bl ack Stone and Yemeni Corner_ She shoul d perform
tawaf at the outer edge of the ci rcl e of peopte,
si nce pushi ng i s haram
and nearness to the Kabah and ki ssi ng the Bl ack Sl one are onl y sunnah
acts; one must not commi t what i s haram i n order to ful fi l l a sunnah The
sunnah tor her i s l o
poi nt
to the Bl ack Stone when she
passes
i t from a
di stance
9 Women shoul d wal k throughout tawat and sai Al l schol ars agree that
there i s no trotti ng for them around the Kabah or between as-safa and al -
MaMah, nor i s there i dhti baa (bari ng the shoul der)
(At-Mughni
-
3/334)
10 As l or the menstruati ng woman, unl i l she i s pure
she
performs
al l
the ri tes of Haj j
-
i hram, stayi ng at Aral ah, spendi ng the ni ght i n
Muzdal i fah and stoni ng the pi l l ars,
but does not perform
l awaf unti l she
has become pure The Prophet
i E
sai d to Ai shah:
(Al -Bukhari
and Musl i m)
r'*'*'*'*"*'*'-
lf a woman has completed her tawat and then menslruation begins, she
! tAnrua :
should Derform the sai in that condition because sai do€s not require
I :
one to b€ in a state of
purity.
t-*'-'**"
".
* =^(
(Ki tab
al -Mu' mi nat by Dr Sal i h al -Fawzan)
Nol e:
"Do whatever the pi l gri m
does except do not do