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Prelude

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

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The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this. Pilgrimage is made to the Kaaba, found in the sacred city of Makkah in Saudi Arab, the ‘House of Allah (swt)’, whose sanctity rests in that the Prophet Ibrahim (Abraham) (as) built it for the worship of Allah (swt). Allah (swt) rewarded him by attributing the House to Himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salaat). The rites of pilgrimage are performed today exactly as did by Ibrahim (as), and after him by Prophet Muhammad (saws).

Pilgrimage is viewed as a particularly meritorious activity. Pilgrimage serves as a penance – the ultimate forgiveness for sins, devotion, and intense spirituality. The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day. Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin. The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage:

“Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way. You could be a king or a peasant and no one would know. Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on. Once thus dressed, we all had begun intermittently calling out “Labbayka! (Allahumma) Labbayka!” (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair – all together, brothers! All honoring the same God, all in turn giving equal honor to each other . . .”

Thus the pilgrimage unites the Muslims of the world into one international fraternity. More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship. In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title ‘hajji’ ; this, however, is a cultural (an innovation), rather than religious custom. Finally, the Hajj is a manifestation of the belief in the unity of Allah (swt)- all the pilgrims worship and obey the commands of the One God.

At certain stations on the caravan routes to Makkah, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain ‘normal’ actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body. All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and al-Najd. The simple garb signifies the equality of all humanity in Allah’s (swt) sight, and the removal of all worldly affections. After entering the state of ihram, the pilgrim proceeds to Makkah and awaits the start of the Hajj. On the 7th of Dhu al-Hijjah the pilgrim is reminded of his duties, and at the commence of the ritual, which takes place between the 8th and the 12th days of the month, the pilgrim visits the holy places outside Makkah – Arafah, Muzdalifah, and Minaa – and sacrifices an animal in commemoration of Ibrahim’s (as) sacrifice. The pilgrim then shortens or shaves their head, and, after throwing seven stones at specific pillars at Minaa on three or four successive days, and heads for the central mosque where he walks seven times around the sacred sanctuary, or Kaaba, in the Great Mosque, and ambulates, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah.

Apart from Hajj, the “minor pilgrimage” or Umrah is undertaken by Muslims during the rest of the year. Performing the Umrah does not fulfill the obligation of Hajj. It is similar to the major and obligatory Islamic pilgrimage (Hajj), and pilgrims have the choice of performing the Umrah separately or in combination with the Hajj. As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. They enter Makkah and circle the sacred shrine of the Kaaba seven times. He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the Umrah.

  • Prelude to the Rulings of Hajj:

Verily all praise is for Allaah, we praise Him and seek His aid, and we ask for His forgiveness, and we seek refuge in Allaah from the evils of our own selves and from our evil deeds. Whomsoever Allaah has guided, none can misguide him, and whomsoever Allaah has mis- guided, none can guide him, and I testify that none has the right to be worshipped except Allaah, without any partner, and I testify that Muhammad is His servant and Messenger.

To proceed,

Verily the desire to make Knowledge easily accessible to the public has called me to explain the rites of Hajj and to do that by extracting these from my original book: “the Hajj of the Prophet as narrated by Jaabir ” – in the same way that I produced an abridgement of my book on the Prophet’s manner of Prayer – except that I have herein included many important additions not found in the original – and I have been careful to record their source and authenticity – along with other additions with I have added in accordance with the method used in my other books as regards quoting the standard Hadith along with its source – in abridged form – while usually referring the reader to my other books – some of which have been published and some of which have not. As for what is to be found in my original book on Hajj, then I have not quoted the sources in full herein – regarding it as sufficient that reader should refer back to the original as it is widely available to the honourable readers – so anyone who wishes to check on such a point will find it easy to refer back to and I will refer to it as ‘The Original’. And to add to the usefulness of the book I have ended it with a brief mention of the innovations connected with Hajj and visiting Madinah.

And I have called it “The Rites of Hajj and ‘Umrah” from the Book and the Sunnah and Narrations from the Pious Predecessors.

I ask Allaah the Blessed and Most High to make all my work good and sincerely for His Face and that should be no sharer in that with Him.

[(Muhammad Naasir-ud-Deen Al-Albaani) (Damascus, 21st Sha’baan 1395 H)]

Written by al Muddaththir

January 31, 2005 at 6:34 pm

Advice For Those About To Perform Hajj

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

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These are some pieces of advice and useful points which I offer to our brothers about to make Hajj.

Firstly. The pilgrim must fear his lord by obedience to Him, and must be very careful not to fall into that which Allaah has forbidden as Allaah ta’la says:

“For Hajj are the months well-known. If anyone undertaken that duty therein, let there be neither obscenity nor wrangling in the Hajj.” [Surat-al-Baqarah ayah 197]

And the prophet said: “He who performs Hajj and does not speak obscenely or commit evil then he returns from his sins just as the day his mother gave birth to him”, and if he did so then his Hajj would be accepted and Rasoolullaah said: “The accepted Hajj – there is no less a reward for it than Paradise. (1) So he must be aware of what many are affected by because of their ignorance or misguidance:

(A) Directing any form of worship to other than Allaah (shirk). And we have seen many of the people falling into shirk – like praying fro the removal of distress or aid from the Prophets and the pious instead of from Allaah alone, and their taking oath by them in veneration of them – so by their actions they completely nullify their Hajj. As Allaah ta’ala says (Soorat-ul-Zumar ayah 65)

“If you were to join gods with Allaah, truly fruitless will be you work (in life).”

(Some men shaving off their beards – as it is a sinful deed – and doing it involves four separate sins – as I have explained in ‘The Original’.

(C) The wearing of gold rings by men – and this is Haraam – even more so those which are known as wedding-rings as that includes the further sin of imitating the Christians.

Secondly. Everyone who intends to make Hajj and has not brought the sacrificial animal (Hadee) with him (2) then he should intend to perform Hajj of Tamattu’ [see the Glossary] – as the Prophet ordered his companions to do in the end, and as he became angry when some did not immediately carry out this order to change the intention from Hajj to an ‘Umrah and he said: “I have entered the `Umrah into the Hajj until the Day of Resurrection”, and when some of the Companions asked whether he had done that only for that year or forever, the Prophet joined his fingers together and said: “I have entered the ‘Umrah into the Hajj until the Day of Resurrection, not just for a time, rather forever. (3) And because of this he ordered Fatimah and also all his wives – may Allah be pleased with them all – to leave the state of ihram after finishing the ‘Umrah, and therefore Ibn ‘Abbas used to say: Whomsoever makes tawaf of the House – then he has left ihram – the Sunnah of your Prophet – even if you are averse to it. (4) So everyone who has not brought the sacrificial animal with him, should call out that he is going to make ‘Umrah – in the three months of Hajj, and he who has declared his intention to do Hajj Mufrad (Hajj on its own) or Hajj Qaarin then hears of the Prophet to change it ‘Umrah – then he should quickly obey even after reaching Makkah and Sa’ee between Safaa and Marwah – then he should leave the state of ihram – then declare the intention for Hajj on the Day of Tarwiyyah – the 8th of Dhul Hijjah.

“O you who believe! Give you response to Allaah and His Messenger, when He calls you to that which will give you life…”[Soorat-ul-Anfal ayah 24].

Thirdly. You must not leave off staying the night at Mina on the night before ‘Arafah as it is obligatory (waajib) – the Prophet did it and ordered it with his saying: “Take from me your rites of pilgrimage.” And you must also stay the night at Muzdalifah until you pray Fajr prayer, and if you miss this staying then you must at least pray Fajr there – as that is even more obligatory – rather it is one of the rukn (pillar) of Hajj according to the most correct saying according to the scholars – except upon the woman and the weak – for it has been allowed for them to leave after half of the night has passed.

Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet said: “If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands. [Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim]. And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.

Fifthly. The people of knowledge should teach the pilgrims the rites of Hajj and its commands according to the Book and the Sunnah whenever meeting with them, and that should not stop them from calling to Tawheed which is the essence of Islaam and was the reason for sending of the Prophets, and the sending down of revealed books, as most of the people whom we have met – even some of those who are supposed to be seeking knowledge – we have found to be in complete ignorance of the real meaning of oblivious to the necessity of the return of the Muslims – upon their differing madhabs (schools of thoughts) and various parties – to unification and joining ranks upon the basis of the Book and the Sunnah, – in belief (Aqeedah) and Regulations (AHkaam) and transactions, and behaviour, and politics and economic affairs and all other aspects of life. And they must remember that any voice raised or any movement made to reform which is based upon any foundation other than this firm splitting and weakening of the Muslims – and will increase their shamefulness and humiliation – and the present state of affairs is the greatest proof of that – and Allaah is the One Whose help is sought.

And there is nothing wrong with debating in the best way – when required, as the kind of argumentation that is forbidden in Hajj is useless argument which is also forbidden outside Hajj, just like the evil-doing that is forbidden in Hajj – for that is not the debating which is commanded in Allaah ta’ala’s saying [Soorat-un-Nahi aya 125].

“Invite (all) to the way of your Lord with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious…”

However, it should be noticed that if it appears that there is no benefit in the discussion because of the other persons blindly sticking to his madhab or own opinion – and if he were to continue then there is fear of going into that which is not permissible – then it is better to leave that argument with him as the Prophet said: “I am a claimant for a house in the outskirts of Paradise for one who leaves off arguing even if he is in the right…(6)

  • Footnotes:

1. Reported by Bukhaaree, AHmad, An-Nasaa’ee & Ibn Maajah from Abu Hurairah – may Allah be pleased with him. See ‘Silsilat-ul-Ahadeeth-us-Saheehah’ (no. 1200) and ‘Al-Irwaa’ (no. 769).

2. As is the case with most pilgrims these days – and it is very rare for one of them to bring the sacrificial animal along with him as the Prophet did. So he who does so, then there is no blame upon him – however one who does not bring it with him and still does Hajj Qaarin or Faarid – then he has gone against the Prophet’s action and his command – even though the people may be averse to this point. As Ibn Abbas said- reported by Muslim (4/58) and AHmad (1/278,342).

3. See ‘SaHeeh Abi Dawud’ (nos.1568 and 1571).

4. And his basis for saying that is the saying of the Prophet: Verily Allaah has entered the ‘Umrah into this Hajj of yours, so when you come – then he who has made tawaaf of the House and between Safaa and Marwah – then he has become Halaal (left iHraam) except he who had the sacrificial animal with him. (Sahih A.D., nos.1573, 1580).

5. And that does not negate what is narrated from ‘Umar and others that Hajj Mufrad is better because of what I have stated in the Original. And I have found also that Ibn Taimiyyah explains that to mean singling out ‘Umrah in his journey and Hajj in his journey. See Majmoo al-Fataawaa, Vol.26, as it is important.

6. Hasan hadith. See ‘Saheeh ul-Jaami us-Sagheer’ (no.1477).

Avoided Acts That Are Permissible

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بسم الله الرحمن الرحيم
In the Name of Allah
(swt), the Most Beneficent, the Most Merciful

[Our Group – Click Here]

And the one who is inviting to the truth should always make things easy for the people in general and the pilgrims in particular as this making things easy is one of the principles of the kind of Sharee’ah – as is known – as long as there is no text against the point, for when there is a specific text then it is not permissible to make things easy by opinion. And this is the just and middle way which it is binding for every caller to the truth to adopt. And there is no need to take any notice to the people’s objecting after that and saying: He is too strict, he is too lenient.

And there are various actions which are permissible for the pilgrims which they have become used to avoiding due to some people’s fatawa going against the aforementioned principle. So I decided to make note of those:

1. Bathing, without need to because of (e.g.) wet dreams (iHtilaam), even if it involves rubbing the head – as it is authentically reported from the Prophet in Bukhaaree and Muslim and others from the narration of Aboo Ayyoob (RH). (7)

2. Scratching the head, even if some hair falls out as shown by the preceding hadith of Aboo Ayyoob – and it is the saying of Shaikhul-Islaam Taimiyya (RH).

3. Cupping/Blood-letting (iHtijaam) even if some of the hair is shaved off in the place required, as the Prophet had it done on the center of his head while in ihram – and that is not possible without shaving some of the hair. And this is also the saying of Ibn Taymiyyah – and the Hanbali scholars also – however, they say that he must make a sacrifice to make up for it, and they have no proof of this. Rather that is rejected by the Prophet’s cupping – and had he made a sacrifice because of having done that then the narrator would have reported that – and his not having done so shows that it did not happen – so the correct position is the saying of Ibn Taymiyyah (RH).

4. Smelling sweet smelling plants and pulling off broken nails – and there is narrations about that mentioned in ‘The Original’.

5. Taking the shade of a tent, or upheld garment – as this is proven from the Prophet, and in the same way using the camel-litter in the old days or an umbrella or car – even sitting inside – these days. And making it obligatory to make up for that with a sacrifice is a harshness for which there is no proof, rather there is no difference between seeking the shade of a tent which is proven from the Sunnah and seeking shade from the camel-litter – and its like, and this is a narration from Imaam AHmad as occurs in ‘Manaar us-Sabeel’ (1/2460). And what some people do regarding removing the roofs of their cars is entering into religion something that the Lord of the worlds has not allowed.

6. Wearing a belt around the izaar and tying it when necessary, and wearing rings – as occurs in some narrations. And like it is wearing a watch or spectacles and money-pouch around the neck.

All of those things fall under the aforementioned principle – furthermore some of them also being supported by hadith from the Prophet, or by narrations from the Companions – and Allaah ta’ala says: [Soorat-ul-Baqarah ayah 185].

“He (Allah) intends every facility for you, He does not want to put you into difficulties.”

And all praise is for Allaah Lord of the worlds.

  • Footnotes:

7. And it exists in the Original in its complete form (pg. 28) and is reported in [[Irwaa al Ghaleel]] #1019 and Saheeh Abi Dawood #1613.

Innovations of Hajj, Umrah and Visiting Medina

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

[Our Group – Click Here]

And I decided to add an appendix, setting forth the innovations regarding Hajj and visiting Madinat-ul-Munawwara, and Bait-ul-Maqdis (Jerusalem) (118) as many people do not know these things and so fall into them – so I wished to advise them by explaining and warning them against these things – as Allaah the Blessed and Exalted does not accept any action unless it fulfils two conditions:

Firstly: That it done sincerely for the Face of Allaah, the Honored, the Exalted.

Secondly: That it is correct – and it is not correct until it is in accordance with the Sunnah, not at variance with it – and as the people of knowledge have agreed – everything claimed by the people to be part of worship which Rasoolullah did not prescribe by his saying, nor drew nearer to Allaah by performing it – then that is at variance with his Sunnah as his Sunnah is of two kinds:

(a) Sunnah of action (Sunnah Fi’liyyah – actions which he did) and
(b) Sunnah of neglect (Sunnah Tarkiyyah) – acts which he did not do)

As for those things pertain to worship, the Prophet did not do – then it is from the Sunnah to leave them – for example: calling Adhaan for the ‘Eid prayers and for burying the dead, even though it is a means of making mentioning of Allaah and glorifying Him, it is not permissible do it as a means of drawing nearer to Allah, the Exalted, the Glorious – and that is only because it is something which Rasoolullah refrained from doing – and this point was understood by his companions – so they often warred against innovation in general – as is mentioned in its proper place – and Hudhaufah ibn al Yamaan said: “Every worship that has not been done by the companions of Rasoolullah, then do not do it.” And Ibn Mas’ood said: “Follow (the Sunnah) and do not innovate, and that is enough for you – stick to the old way.”

So how fortunate is the one to whom Allaah gives the good fortune of making his worship sincerely for Him and following of the Sunnah of His Prophet in it – not mixing it with innovation – for such a one then let him have good tidings of Allaah’s acceptance of his obedience – and his admission to His Paradise. May Allah make us those who bear the word and follow the best of it.

And you should know that these innovations are traceable to the following factors:

(i) Weak (da’eef) Ahaadith – which are not permitted to be used as evidence, nor is it, according to your saying, permissible to act on them – as I have explained in the introduction of ‘Sifat-Salaat un-Nabee’ (The Prophet’s Manner of Prayer) – and this is the position of a group of the people of knowledge – from them Ibn Taimiyya.

(ii) Fabricated (maudoo’) Ahaadith – or narrations which have no basis – some scholars remaining unaware of their true nature – and therefore basing religious verdicts upon them – their being the core of innovation and novelties!

(iii) The decisions of some scholars or their regarding certain things to be commendable – especially the later scholars – not basing these on any proofs (from the Qur’an or Sunnah), rather treating them as indisputable matters – until they become Sunnahs adhered to and followed. And it will not remain hidden from one who has insight into his religion – that it is not correct to follow such things -as nothing is part of the Sharee’ah except what Allaah has prescribed – and it is enough for the one who makes something desirable – if he is mujtahid – that it is permissible for him to act according to what he sees as desirable – and that Allaah will not punish him for that – But as for other people taking that as something prescribed and as Sunnah – then not definitely not! And how can that be when some of these things conflict with the Sunnah – as will be noted later of Allaah wills?

(iv) Customs and superstitions which have no evidence from the Sharee’ah, and are not even supported by the intellect – even if some ignorant people act upon them and take them to be part of the sharee’ah – sometimes finding support from others – sometimes from some people claiming to be from the people of knowledge – and actually having their appearance.

Then you should know that the danger of these innovations is not of one level – rather they are of different degrees. Some of them being clear shirk and kufr – as you will see, and some of them are less than that – however, you must be aware that the slightest innovation that someone brings into the religion is haraam (forbidden) after it is exposed as an innovation – as there is no innovation that is only makrooh (disapproved), as some people think – and how can that be when Rasoolullah said: “Every innovation is a going astray. And every going astray is in the Fire”. That is the one who does it.

And Imaam ash-Shaatibee has fully explained this point in his important book ‘Al I’tisaam’ – and because of this the innovation is something very dangerous – and most people remain heedless of this, except for a small group of the people of knowledge and enough as a proof of the seriousness of innovation is the saying of the Prophet : “Verily Allah has refused to admit the repentance of anyone committing an innovation, until he gives up the innovation”. Narrated by Tabraanee and ad-Diyaa-ul-Maqdisee in ‘al Ahaadith ul-Mukhtaarah’ and others – with saheeh isnaad – and was declared by al-Mundharee to be hasan.(119)

And I complete this with word of advice which I convey to the readers from a great Imaam from the first scholars of the Muslims – Shaikh Hasan ibn ‘Ali al Barbahaaree – one of the companions of Imaam Ahmad – and died in the year 329 H, he – may Allaah be please with him – said: “And beware of the smallest of the newly-invented matters, as the small innovations due to repetition become large innovations, and in that way every innovation introduced in this Ummah began as a small innovation – resembling something correct and thus is the one who falls into it enticed – then he is not able to leave it – some of it grows and becomes part of the religion, practiced as such. So examine – may Allaah have mercy upon you – everything that people of your time say and do not made haste (in accepting it) until you ask and find out: Did any of the companions of the Prophet or any of the people of knowledge speak about it? So if you find a narration from the, then accept it and do not leave it for anything – and do not prefer anything- and do not prefer anything over it and thus fall into the Fire. And you should know – may Allaah have mercy upon you – that a worshipper’s Islaam is not complete until he is follower (of proof), consenting and submitting (to the Truth). So whoever claims that anything remains of Islaam which the companions of Rasoolullah did not fully explain to us – then he has invented a lie against them, and that is enough for him that he has reviled them – so he is an innovator, misguided and misguiding, introducing into Islaam what does not belong to it.”

I (Al-Albaani) say : And may Allah have mercy upon Imaam Maalik who said : “The last part of this Ummah will not be corrected except by that which corrected its beginning, so that which was not part of the religion then – is not part of the religion today.”

And may Allah send blessing upon our Prophet who said : “I have not left any thing that will draw you nearer to Allah – except that I have enjoined it upon you. And I have not left anything that will take you away from Allah and draw you to the Fire except that I have forbidden it for you.”

And all praise is for Allaah by Whose blessing Good actions are completed.

  • Footnotes:

118. May Allaah return it and the rest of the Muslim land to them, and may Allah inspire them to work with the rulings of the religion.

119. See ‘Silsilat-ul-Ahaadeeth as-Saheehah’ (no.1620)

[Site admin: For convenience of better timing the list of innovations have been shifted from the appendix and placed under the topics related to them] 

Assuming Ihraam

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بسم الله الرحمن الرحيم
In the Name of Allah
(swt), the Most Beneficent, the Most Merciful

[Our Group – Click Here]

 

  • Assuming Ihraam:

(Ihraam is the state entered into at the Meeqat in which certain acts and types of clothing are forbidden).

1. It is mustaHabb for anyone going for Hajj or ‘Umrah to take a ghusl (bath) for ihraam – even if a woman is in her period or in after-birth confinement.

2. Then the men may wear whatever clothes he wishes that are not made in the shape of the body – and these clothes are called by the fuqahaa (religious scholars) “ghair al mukheet (unstitched)”. So he wears a ridaa (upper garment) and izaar (lower garment) or whatever, and sandals or any footwear that does not cover the ankle-bone.

3. He does not wear a hat or an ‘imaamah (turban) or anything like that which fits onto and covers the head – this referring only to men. As for the women – she does not remove anything of the clothes that are prescribed for her in the Shari’ah, except that she should not tie on the niqaab(8)(face-veil) or the burqa’ or the lithaam (lower face cover, up to the eyes) or handkerchief and she should not wear gloves(9). And the Prophet said: “The muHrim should not wear the shirt, or the ‘imaamah, or the hooded cloak, or trousers, or garment touched by wars (dyes with saffron) or saffron; or leather socks – unless he cannot find sandals) then in that case he may wear leather socks), (10)” and the Prophet said: “The woman muHrim should not affix a face veil and should not wear gloves (11). And it is permissible to for the women to cover her face – even if it touches her face according to the correct opinion – however, she should not tie it on, as Ibn Taymiyyah says.

4. He may put on the clothing of iHraam before the meeqat even in his own house as the Prophet and his Companions did. And this makes it easier for those making Hajj by aeroplane for whom it is not possible to put on iHraam at the meeqat – so it is permissible for them to embark on the plane in iHraam, but they do not make the intention of iHraam until very shortly before the meeqat – in order that they do not go past the meeqat without iHraam.

5. He may use body oil and perfume himself with any perfume he please which was has odour but not colour, however, women use that which has colour not but no odour – and all this to be before he makes intention of iHraam at the meeqat – after that is Haraam.

  • Ihraam and Niyya (intention):

6. So when he comes t the meeqat it becomes waajib (obligatory) for him to assume iHraam – and the mere wish and intention to perform Hajj is not sufficient as that has been with him since leaving his own land – rather he must perform by word and action what will cause him to be muHrim. So when he recites `talbiyyah’ intending to enter into iHraam then his iHraam is concluded – as agreed upon by the scholars.

7. And he does not say anything more than the talbiyyah such as their saying: “O Allah, I intend to make Hajj or `Umrah so make it easy for me and accept it from me…” as none of this is reported from the Prophet – just like speaking with the intention for wudoo and salaat and Fasting – all of this being from the newly invented matters and is well-known the Prophet said: “…for every newly invented matter is an innovation, and every innovation is a going astray and every going astray is in Hellfire.” [Tirmidhee – saHeeh]

  • The Meeqaats:

8. The meeqaats (places for assuming iHraam) are five: Dhul Hulaifah, Al-Juhfah, Qarn-ul manaazil, Yalamlam and Dhaatu `Irq. They are for those who live there and those who pass by them intending Hajj or ‘Umrah. And he whose house is nearer than them to Makkah then he makes iHraam from his house, the people of Makkah making iHraam from Makkah.

DHUL HULAIFAH is the place for the people of Madinah and is a village six or seven miles away – and it is the furthest meeqaat from Makkah – being ten riding stations away – or less depending on the route, there being many routes from there to Makkah as Ibn Taimiyyah points out. And it is called ((waadi ul `Aqeeq,)) and its masjid is called ((Masjid-ush-shajarah)) (mosque of the Tree), and there is spring there called `the spring of `Ali’ by the ignorant masses – believing that `Ali: killed a jinn there – and that is a lie.

And AL-JUHFAH is a village between Madinah and Makkah – about three travel stages away. It is the meeqat for the people of Madinah if they come by this route. Ibn Taimiyyah said: “It is the meeqaat for those who make Hajj from the direction of the west, like the people of Shaam (Greater Syria) and Egypt and the rest of the West. And it is today ruined and deserted, therefore the people now go into iHraam before it in the place called “Raabigh”.

And Qarn UL MANAAZIL – which is also called “Qarn-uth-Tha’aalib” is near Makkah – being a day and night’s journey away – and is the meeqaat for the people of Najd.

And YALAMLAM is a place two nights distant from Makkah, thirty miles away and is the meeqaat for the people of Yemen.

And DHAATU TRQ is a place out in the desert, marking the border between Najd and Tihaamah, being forty-two miles from Makkah. It is the meeqaat for the people of Iraq.

  • The Prophet’s order to perform Hajj ut-Tamattu:

9. So when he wishes to make iHraam and is making Hajj-ul-Qirran, having brought the sacrificial animal with him, he should say: labbaikallaahumma bi-hajjah wa umrah

(Here I am O Allah making Hajj and `Umraah). So if he hasn’t brought the sacrificial animal – and that is better – then he says talbiyyah for `Umrah only and that he must do, saying labbaikallaahumma bi-`umrah.

So if he has already made talbiyyah for Hajj only, he cancels that and makes it into an `Umrah – as the Prophet ordered that and also said: “I have entered the Hajj until the Day of Judgment” and he joined his fingers together (as in the Hadith that has preceded).

He also said: “O family of Muhammad – whoever from you makes Hajj, then let him say talbiyyah of an ‘Umrah in Hajj (12)” and this is At-Tamattu’ of `Umrah with Hajj.

  • Making condition:

10. And if he wishes when making talbiyyah he may state a condition to Allah fearing that which may prevent him (from completion of the Hajj) whether illness or fear – saying as the Prophet taught: allaahumma mahillee haithu habastanee

(O Allah my place is wherever you prevent me).(13) So if he does that and is then prevented or becomes ill – then he may leave iHraam of the Hajj or `Umrah – and there is no recompensatory sacrifice due upon him and he does not have to do the Hajj again, except and unless it was his first Hajj – then he has to repeat it.

11. There is no special prayer for iHraam, however if it is time for prayer before iHraam, then he should pray and then put on iHraam following the example of the Rasoolullah who put on iHraam after prying zuhr.

  • Prayer in waadee ul’aqeeq:

12. However he whose meeqaat is Dhul Hulaifah – then it is mustahabb for him to pray there, not for iHraam, but because of the place and its being blessed. As al-Bukhaari has narrated from Umar – may Allah be pleased with him – who said: “I heard the Rasoolullah say in waadi ul ‘Aqeeq:” “Someone came to me this night from my Lord and said: Pray in this blessed valley, and say `Umrah with Hajj (14)” And Ibn ‘Umar narrates from the Prophet: “…that he saw, when alighting for sleep at the end of the night in Dhul Hulaifah in the center of the valley, one saying to him: you are in the blessed stony ground.”(15)

  • Innovations Before Ihraam:

1. Abstaining from travel in the month of Safar, and abstaining from beginning any action such as marriage or building in it.

2. Abstaining from travel in the second half of the month or because the moon is positioned in the constellation of the Scorpion.

3. Abstaining from cleaning the house and sweeping it because a traveller is about to leave.

4. Praying two ra’kahs when leaving for Hajj – reciting in the first Surat-ul-Kaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying : “O Allaah I have gone out for You and am heading towards You…” then reciting Ayat-ul-Kursi and Surat-ul-Ikhlaas, and the Last two surahs – and other things which occur in certain fiqh books.

5. Praying four ra’kahs before leaving.

6. Reciting by the one intending Hajj of the end of Surah Al Imraan, Ayat ul Kursi, Surat uz-Zilzall a and Surat ul-Faatihah -when leaving the house – claiming that thus will all his problems of this world and the next solved.

7. Making Dhikr and Takbeer loudly upon the leaving or arrival of the pilgrims.

8. Giving adhaan upon departure of the pilgrims.

9. Conveying the covering for the Ka’bah and celebration upon clothing the Ka’bah. (120)

10. Some nations seeing off the pilgrims accompanied by music!

11. Traveling alone ‘taking only Allaah as companion’ as some of the Sufis claim!

12. Traveling without provisions claiming that is tawakkul (depending upon Allaah)!

13. Traveling in order to visit the graves of the Prophets and pious people.

14. A man making agreement with a married woman who is about to make Hajj and has no mahram, that he will be for her as a mahram. (121)

15. A woman taking a non-related man as her brother so that he can be a mahram for her – and then treating him as a mahram.

16. A woman traveling together with a group of trustworthy women – as they claim – without a mahram – and similarly traveling along with a man who is a mahram for one them – claming that he is mahram for all of them!

17. Taking a tax from the pilgrims intending to perform the obligatory duty of Hajj.

18. The traveler’s praying two ra’kahs every time he makes a halt and saying “O Allaah make my stop a blessed stop and You are the best of hosts.”

19. The traveler’s reciting every time he makes a stop Surat ul-Ikhlaas ten times, and Ayat ul-Kursi and the Ayah “WA MAA QADAROOLLAAHA HAQQA QADRIHI” once.

20. Eating onions from every land which he enters.

21. Going to a particular place intending good thereby and while not being recommended by the Sharee’ah, such as those places about which it is said: “In it is remnant of the Prophet”, as is said about the Dome of the Rock, and Mosque of the Footprint towards Damascus, and the tombs of the Prophets and pious.(123)

22. Unsheathing of weapons upon reaching Taabook.

  • Footnotes:

8. It is the face-cover worn upon the tip of the nose. And it is of different types. If she pulls it up to her eyes then it is called ‘Al-Waswasah’ or ‘Al-Burqa’. If she pulls it down to below the eye socket then it is ‘Al-Niqaab’, and if it is upon the end of her nose it is ‘Al-Lukfaam’. It is called the woman’s niqaab because it hides her colour of the niqaab (Lisaan ul ‘Arab 2/265-266).

9. Shaikh-ul-Islaam Ibn Taimiyyah says in his ‘Mansik’ (p.365): “And the gloves (Quffaazaat) are a covering made for the hand- like falconers wear….”

10. Shaikh-ul-Islaam Ibn Taimiyyah says in his ‘Mansik’: “And he should not cut them down to below the ankle, as the Prophet ordered with this to begin with, then made allowance for not doing do in ‘Arafaat, when allowed one not finding an izaar to wear trousers, and allowing one who does not find sandals to wear leather socks (khuff). This is the most authentic saying of the scholars”.

11. Bukhaaree and Muslim, Sahih Abi Dawud (no.1600).

12. Al-Ahadeeth-us-Saheehah. (no.24569).

13. Bukhaaree and Muslim, Saheeh Abi Dawud no. 155.

14. Bukhaaree and others

15. Sahih Abi Dawud, (no.1579), Mukhtasar Sahih ul Bukhaaree, (no. 761-762). Ibn Hajar says in ‘Fath-ul-Baree’ (3/311) – “This shows that the excellence of al-Aqeeq valley is like the excellence of Madinah are like prayer therein….”

120. And this innovation was stopped many years ago-al-hamdulillah-however the one after it remains in its place and in Al-Baajoorees explanation of Ibn ul-Qaasim (1/41) there occurs: “And it is forbidden to go for a pleasure trip to see the carrying of the Ka’bahs covering and the coverings of the Station of Ibrahim, etc.

121. And this and the one after it are some of the most wicked innovations because of what they contain regarding use of tricks to get around the Sharee’ah and the risk of falling into shameful actions as is obvious.

122. See 121.

123. And it is authentically reported from ‘Umar – may Allaah be pleased with him – that he saw some people while on the way to Hajj going to a certain place, so he said: What is this? So it was said: A place where Rasoolullah prayed. So he said: In this way where the People of the Book destroyed. They took the places connected with there Prophets as a place of prayer. Whomsoever of you reaches such a place at the time of prayer then let him pray, otherwise he should not do so.

Written by al Muddaththir

January 27, 2005 at 1:19 pm

Talbiyyah and Raising the Voice

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

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  • Talbiyyah and raising the voice:

13. Then he said he should stand (16) facing the Qiblah, and say talbiyyah for `Umrah or Hajj as has proceeded, and say: allaahumma haadhihi hajjah, laariyaa’a feehaa wa laa sum’ah
(O Allah this is a Hajj, there being no ostentation in it or hypocrisy). (17)

14. And he should say the talbiyyah of the Prophet:

(i) labbaikallaahumma labbaika labbaika laa shareeka laka labbaika-innal hamda wan na’mata laka wal mulka-la shareeka laka

(Here I am O Allah, here I am, there is no partner for You, here I am, Verily all praise for You, and every bounty is from You, and all dominion is Yours – You have no partner.)

(ii) And he also said: labbaika ilaahal haqq
(Here I am O God of Truth.)

15. And it is better to stick to the talbiyyah of the Prophet, even though it is permissible to increase upon it – as the Prophet approved of those who did so, saying: “labbaika dhal ma’aarij, labbaika dhal fawaadil”.
(of the Ways of Ascent, Here I am Owner of Excellence.) And Ibn `Umar used to also say: “labbaika wa sa’daika wal khairu biyadaika war-raghabaa’u ilaika wal `amalu”

(Here I am and blessed by You, and all good is in Your Hands, and desire and action are directed towards You.)(18)

16. And the one saying the talbiyyah is ORDERED to raise his voice with it, as the Prophet said: “Jibreel came to me and ordered me to ordered my companions and those with me to raise their voices with talbiyyah.”(19) And he said: “the best Hajj is shouting out and spilling blood. (20)

Therefore the companions of the Prophet when they entered into iHraam, by the time they reached `ar-Rauhaa’ their voices had tired out. (21)

And the Prophet said: “It is as if I am looking at Musa, upon whom be peace, descending from the mountain pass raising his voice with talbiyyah…”(22)

17. And women, as regards the talbiyyah, are like men – as the two preceding hadith are general – so they should raise their voices as long as there is no fear of fitnah. And `Aa’ishah used to raise her voice until the men could hear her. Abu `Atiyyah said: “I heard `Aa’ishah saying: Verily I know how was the talbiyyah of Rasoolullah, then I heard her after that saying: Labbaikallaahumma labbaika…”(23)

And Qaasim ibn Muhammad said: Mu’aawiyyah went out at night and heard the voice of someone making talbiyyah, so he said: `Who is that?” It was said: “`Aa’ishah, Mother of the Believers, making `Umrah from at-Tan’eem.” So that was mentioned to `Aa’ishah so she said: “If he had asked me I would have told him.”(24)

18. And he continually repeats the talbiyyah as it is “from the signs of Hajj”(25) and because of the Prophet’s saying: There is no one who makes talbiyyah except that whatever is on his right and left – trees and stones also make talbiyyah until the earth resounds from here and here – meaning – on his right and left.”(26)

Especially whenever he ascends a high place or descends a valley – according to the hadith which has preceded: “It is as if I am looking at Musa – upon whom be peace – coming down from the mountain pass….loudly reciting talbiyyah” and in the other hadith: “It is if I am looking towards him when he descends in the valley reciting talbiyyah”.(27)

19. And he may also recite along with it “La ilaaha illallaah” and talbiyyah according to the saying of Ibn Mas’ood may Allaah be pleased with him – “I went out Rasoolullah and he did not leave off the talbiyyah until he stoned Jamrat-ul’ Aqabah – except when he mixed it with reciting talbiyyah? or “La ilaaha illallaah”.(28)

20. So when he reaches the haram of Makkah and sees the houses of Makkah he leaves off the talbiyyah to concentrate on the following actions (29)

  • Taking Ghusl for entering Makkah:

21. And whoever can take a ghusl (bath) before entering Makkah then he should do so. And he should enter Makkah in the day following the example of Rasoolullah. (30)

22. And he should enter from the upper part of Makkah which today has Bab ul Mi’laah as the Prophet entered from the upper pass (Kadaa’)(31) above the graveyard, and he entered the masjid from Bab Bani Shaibah as that was the nearest way to the Black Stone (Al-Hajrul-Aswad).

23. And he is allowed to enter by any path as the Prophet said: All of the mountain passes of Makkah are a pathway and place for slaughter and in another hadith, All of Makkah is a pathway. He enters from here and leaves from here. (32)

24. So if you enter the masjid do not forget to enter by the right foot, (33) and say (34)
allallhumma salli `alaa muhammadin wa sallim – allaahumma aftah lee abwaaba rahmatika or a’oodhu billaahil `azeemi wa biwajhihil kareem wa sultaanihil qadeemi minash shaitaanir rajeem.

25. And when he sees the Ka’bah he raises his hands if he wants to – as it is established from Ibn `Abbaas. (35)

26. And there is no du’aa established from the Prophet at this point. So he may make du’aa with Whatever he can if he wishes with the du’aa which is established from `Umar (36)

allaahumma anta salaamu wa minkas salaamu fahayyinaa rabbanaa bissalaam

  • Innovations of Ihraam and Talbiyyah, etc.:

23. Taking a particular sort of shoe with certain conditions well-known in certain books.

24. Entering the state of iHraam (not merely putting on the clothing) before the meeqat.

25. Wearing the iHraam under the right armpit and over the left upon assuming iHraam.

26. Making intention by words.

27. Performing Hajj silently, not speaking.

28. Making Talbiyyah in a group in one voice.

29. Saying takbeer and ‘tahleel’ in place of the talbiyyah (when assuming iHraam).

30. Saying after talbiyyah “O Allaah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allaah I have intended to perform what You have make obligatory in Hajj so make me of those who have responded to You…” (Allaahumma innee ureedul Hajj fa yassirhu lee… )

31. Going to the mosques in and around Makkah apart from Masjid al-Haraam – like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet.

32. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa – which is said to have contained the sacrifice, etc.

33. Going to perform prayer in the Mosque of ‘Aa’ishah at Tan’eem.

34. Making the sign of the cross in front of the House.(124)

  • Footnotes:

16. Bukhaaree with mu’allaq isnaad.

17. Narrated by Ad-Diyaa with saheeh isnaad.

18. Bukhaaree and Muslim. Saheeh Abi Dawud, (no.1590).

19. Abu Dawud, Tirmidhee. An-Nasaa’ee, Ibn Maajah. See Saheeh Abi Dawud, (no.1592).

20. Hadith Hasan. (Saheeh ul-Jaami’, no.112)

21. Narrated by Sa’eed ibn Mansoor (See ‘al-Mahallaa’ (7/94)) with good isnaad. And Ibn Abi Shaibah with saheeh isnaad from al-Muttalib ibn ‘Abdullah (Fath-ul Baree: 3/324) and is mursal.

22. Muslim, see as-Saheehah, (no.2023).

23. Bukhaaree (no.769 in the Mukhtasar). At-Tayaalisee (no.1513), AHmad (6/32,…)

24. Ibn Abi Shaibah – see ‘al-Muhallaa (7/94-95) and its isnaad is saheeh.

25. Part of a saheeh hadith – ‘as-Saheehah’ (no.828) with the words: “Jibreel ordered me to raise the voice with ihlaal (talbiyyah) as it is one of the signs of Hajj.”

26. Ibn Khuzaimah and Baihaqi with saheeh isnaad.

27. Bukhaaree. And Ibn Hajr says: “And in the hadith is that the talbiyyah in valleys is from the Sunnah of the Prophets, and that it is more stressed in descending and ascending.”

28. AHmad (1/417) with good isnaad, and Al-Haakim and adh-Dhahabee authenticate it.

29. Bukhaaree and al-Baihaqi.

30. Bukhaaree, Saheeh Abi Dawud, (no.1630).

31. Bukhaaree, Saheeh Abi Dawud, (no.1929).

32. Al-Fakihee with hasan isnaad.

33. Hadith Hasan: “As-Saheehah, (no.2478)”.

34. Saheeh ul Kalim ut-Tayyibah.

35. Ibn Abi Shaibah with saheeh isnaad up to Ibn ‘Abbaas. Marfoo’an it is da’eef.

36. Baihaqi (5/72) with hasan isnaad….

124. This appears to refer to wiping the face and chest with the two hands resembling a cross.

Written by al Muddaththir

January 26, 2005 at 2:15 pm

Tawaaf of Quadoom (Arrival)

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بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

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  • Tawaaf of Quadoom (arrival):

27. Then he should go straight to the Black Stone and facing it make takbeer. And he may say `Bismillah’ before it – as it is authentically reported from Ibn `Umar, although not from the Prophet.

28. Then he touches the Black Stone with his hand and kisses it also, and makes sajda upon it also – as Rasoolullah did that, and `Umar, and Ibn `Abbaas. (37)

29. If he is not able to kiss it then he touches it with his hand then kisses his hand.

30. Then if he cannot touch it he should make a sign towards it with his hand.

31. And he does that in every circuit.

32. And he should not push and crowd to get to it according to the Prophet’s saying: O `Umar, you are a strong man, so do not harm the weak, and when you wish to touch it, then when it become free then touch it, and if not then face it and say takbeer. (38)

33. And there is in touching the Black Stone a great excellence as the Prophet said: “Allaah will raise up the Stone on the Day of Judgement, and will have two eyes with which it will see, and a tongue which it talks with, and it will give witness in favor of everyone who touched it in truth.”(39) And he said: “Touching the Black Stone and the Yemeni corner removes sins.”(40)”The Black Stone is from Paradise, and it used to be whiter that snow, but the sins of the idolaters turned it black.”(41)

34. Then he should begin making tawaaf around the Ka’bah – it being to his left – and he goes around past the Stone seven times – from the Stone to the Stone being one, wearing the iHraam under his right armpit and over the left (called al-idtibaa’)(42) throughout the tawaaf. And walking quickly and with boldness (ramal – a strong walk in which the shoulders are thrust forwards) in the first three, from the Stone to the Stone – then he walks normally in the rest.

35. And he touches the Yemeni corner with his hand each time he passes and does not kiss it, and if he is not able to touch it then he should not make any sign towards it with his hand at all.

36. And he should say between the two corners: “O Allaah gives us good in this life, and good in the Hereafter and save us from the Punishment of the Fire.”(43)

Rabbanaa aatinaa fid-dunyaa hasanatan wa feel aakhirati hasanatan wa qinaa ‘adhaaban naar [Soorat-ul-Baqarah ayah 201] (Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire.)

37. And he does not touch the two shaami corners at all following the sunnah of the Prophet. (44)

  • Iltizaam Between the Corner And the Door:

38. And he may cling to the place between the corner and the Door – placing his chest and face and forearms upon this place. (45)

39. And there is no particular dhikr for tawaaf – so he may read Qur’an or say any dhikr he pleases, according to the Prophet’s saying: Tawaaf around the House is prayer, except that Allah has allowed speech in it, so he who speaks then let him not say except, good things and in a narration: so let him limit his talk in it.”(46)

40. And it is forbidden for a naked person or a menstruating woman to make tawaaf of the House, as he said: A naked person may not make tawaaf of the House.”(47) And his saying to ‘Aa’ishah when she came to make ‘Umrah in the final Hajj: Do as anyone making Hajj does, except do not make tawaaf of the House (and do not pray) until you become clean. (48)

41. So when he finished the seventh round he covers his right shoulder and moves to the Place of Ibrahim and recites:

Wattakhidhoo min-maqaami ibraaheema musalla [Soorat-ul-Baqarah ayah 125] (And take ye the Station of Abraham as a place of prayer.)

42. And he places the Maqaami Ibraheem (Place of Abraham) between himself and the Ka’bah and then prays two rak’ahs.

43. And he recites therein Surat-ul-Kaafiroon and Surat-Qul Huwallaahu Ahad.

44. And he should not walk between the hands of any praying person there, nor allow anyone to walk in front of him while he is praying – as the ahadith forbidding that are general – and there is no established exception for the Haram Masjid, let alone the rest of Makkah. (49)

45. Then after praying he goes to Zamzam and drinks thereof, and pours some of the water onto his head, as he said: “Zamzam water is for what it drunk for”(50) and he said “It is blessed and it is a food and a cure for illness”(51) and he said: The best water upon the face of the earth is Zamzam water, in it is nourishment and a cure from illness. (52)

46. Then he returned to the Black Stone, says takbeer and touches it – as before.

  • Innovations Of Tawaaf:

35. Bathing for Tawaaf.

36. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman.

37. The pilgrims praying Tahiyyat-ul-Masjid when he enters Masjid ul-Haraam.(125)

38. His saying: “I intend by my tawaaf these seven times such and such..”

39. Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer.

40. To call out with kissing of the Black Stone.

41. Crowding in order to kiss the Black Stone, and preceding the imams’ saying salaam in order to do so.

42. Holding up the lower end of his garment when touching the Black Stone of Yemeni corner.

43. Saying when touching the Black Stone: (O Allaah out of belief in You and attesting to Your Book.)

44. Saying when touching the Black Stone: (O Allaah I seek Your refuge from pride and poverty and grade of disgrace in his world and the Hereafter.)

45. Placing the right hand upon the left while making tawaaf.

46. Saying in front of the door of the Ka’bah: (O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety) Then pointing towards the Station of Ibrahim – peace be upon him – saying: (And this is the place of the one who seeks Your refuge from the Fire.)

47. Making du’aa at the ‘Iraaqi corner saying: (O Allaah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in money and family and children.)

48. Making du’aa beneath the water-spout saying: (O Allaah shade me under Your shade on the Day that there is no shade except Your shade.)

49. Making du’aa while doing raml, saying: (O Allaah make it an accepted Hajj, and forgiven sin, and a praiseworthy sa’ee, and a work that does not lead to nothing, O Mighty One, O Forgiving One.)

50. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy and forgive what You know, verily You are the Most Mighty, The Most Generous.)

51. Kissing the Yemeni corner.

52. Kissing the two shaami corners and touching them.

53. Wiping the walls of the Ka’bah and the Station Wiping the walls of the Ka’bah and the Station of Ibrahim – peace be upon him.

54. Seeking blessing from what they call ‘Al’Urwat al Wuthqaa’ and it is a high place Jutting out from the wall of the Ka’bah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to ‘the most Trustworthy Hand-Hold.’

55. A peg at the center of the House, which they call ‘the Navel of the world’ -uncovering their navels and placing it upon that spot – so that he is putting his navel upon ‘the Navel of the world’.

56. Seeking to perform Tawaaf because it is raining claiming that one who does that has all of his previous sins forgiven.

57. Seeking blessing from the rainwater which descends from the Water-spout of Mercy on the Ka’bah.

58. Desisting from Tawaaf in a Garment that is not clean.

59. The pilgrims tipping what remains of the drink of Zamzam into the Well and saying. (O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease…)

60. Bathing in Zamzam.

61. Being careful to drench their bears in Zamzam, and also their money and clothes in order to bless them.

62. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Ka’bah.

  • Footnotes:

37. See ‘Al-Irwaa’, (no.1112).

38. Ash-Shafi’ee, AHmad and others – and it is a strong hadith as I have explained in ‘al-Hajj-ul-Kabeer’.

39. Authenticated by at-Tirmidhee, Ibn Khuzaimah, Ibn Hibbaan, al-Haakim and Adh-Dhahabee. See ‘al-Hajj-ul-Kabeer’.

40. Made Hasan by at-Tirmidhee. Made Saheeh by Ibn Hibbaan and Adh-Dhahabee.

41. Made Saheeh by at-Tirmidhee and Ibn Khuzaimah.

42. Al-Idtibaa’ is bid’ah before this tawaaf, and after it.

43. Abu Dawud and others. Authenticated by many scholars. See Saheeh Abi Dawud, (no.1653).

44. Shaikh ul Islaam ibn Taimiyyah says: “As for the other parts of the House, and the Place of Ibraheem, and whatever is in the rest of the world mosques and their walls, and the graves of the prophets and good people – like the room of our Prophet, and cave of Ibraheem, and the place where our Prophet used to pray – and all other such places, and the rock at Jerusalem, then none of these are to be touched at all or kissed – by total agreement of the scholars. And as for tawaaf of these things – then it is one of the greatest and most forbidden bid’ahs – and he who takes that as part of his religion should be asked to repent – and if he refuses he killed”.

And ‘Abdur Razzaaq (no.8945) and AHmad and al-Baihaqi port from Ya’laa ibn Umayyah who said: “I made tawaaf with Umar ibn ul-Khattaab (and in a narration: with ‘Uthuzza) – may Allaah be pleased with him – so when I came to the corner of the Door I started to touch it so he said ‘Have you not made tawaaf with Rasoolullaah?’ I said: Yes. He said: ‘Then did you see him touch it?’ I said: No. He said: ‘Then do likewise for there is for you in Rasoolullah a good example'”.

45. This is narrated by two isnaads from the Prophet by which the hadith reaches the level of hasan – and is increased in strength by the fact that a group of the Sahaabah acted on it – from them Ibn ‘Abbaas – may Allaah be pleased with him – who said: “This is the Multazam between the Corner and the Door. And it is authentically narrated from ‘Urwah ibn az-Zubair also – see ‘As-Sahaabah, no.2138. And Ibn Taimiyyah said in his ‘Mansak’ (p.387): “And if he wishes to come to the Multazam – and that is what is between the Black stone and the Door – and he places upon it his chest and face and forearms and hands – and makes du’aa – and he asks Allaah for whatever he needs – then he may do so. And he may do so before the Farewell Tawaaf there being no difference in this being at that time or any other – and the Sahaabah used to do so when they entered Makkah – and if he stands near the Door making du’aa without iltizaam of the House then that is also good, and when he leaves he does not stand or turn or walk backwards.”

46. At-Tirmidhee and others, and the other narration is Tabraanis. And it is Saheeh: See also ‘Al-Irwaa’ (no.21). Shaikh-ul-Islaam Ibn Taimiyyah said: “And there is no particular dhikr narrated from the Prophet, not by his order, or his saying, or by his teaching, rather he should make du’aa with any authentic du’aas – and the particular du’aas which many people mention like that for below the water-spout, etc. – there is no basis for them.

47. Bukhaaree and Muslim from Abu Hurairah, and Tirmidhee from ‘Alee and Ibn ‘Abbaas – see ‘Al-Irwaa’ (no.1102)

48. Bukhaaree and Muslim from ‘Aa’ishah, and Bukhaaree from Jaabir – and the addition is his. See ‘Al-Irwaa’ (no.191).

49. See the Introduction and the Original Book, (pp.21, 23 and 135).

50. Saheeh hadith – as a number of scholars have said. See ‘Al-Irwaa’ (no.1123) and ‘as-Saheehah’ (no.883).

51. Saheeh hadith narrated by at-Tayaalisee and others. See ‘as-Saheehah’ (no.1056).

52. Narrated by ‘ad-Diyaa’ in ‘Al-Mukhtaarah’ and others. See ‘as-Saheehah’ (no.1056)

125. For the greeting for the Haraam Mosque is tawaaf, then the praying behind the Station of Ibrahim and has preceded from the Prophet, from his action. And see ‘Al-Qawaa’id an-Nooraneeyah’ of Ibn Taimiyyah (pg.101)

Written by al Muddaththir

January 25, 2005 at 2:21 pm