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HAJJ & Umrah Book : Merits and
Precepts
by
Maulana Justice
Muhammad Taqi Usmani
Printable Version
 Download PDF Version
Forward
Definition of the Terms used in Connection
with Hajj
Hajj is one of the Fundamentals of Islam
Before the Start of Hajj Journey
On Proceeding to Journey
During the Journey
'Hajj' and 'Umra'
Three Kinds of Hajj
How to Wear Ihram
Restrictions of Ihram
Ihram for Women
Where and when to Wear Ihram-Mawaqit
The Inhabitants within the Miqat Boundaries
Pakistanis and Indians-Where to Wear Ihram
Entrance into the Precincts of Haram
Entrance into the Holy City of Mecca
The First Thing-Tawaf
The Mode of Tawaf
To Go on Multazam and to Pray
To Have a Drink of Zamzam Water
Idhtiba' and Ramal During Tawaf
Sa'i between Safa and Marwah
The Five Days of Hajj
The First Day-The 8th Zilhijja
The 2nd Day, 9th Zilhijja-The Day of 'Arafa'
Waqof-e-Arafat
Proceeding from 'Arafat' to Muzdalifa
The Third Day of Hajj Waqof-e-Muzdalifa
Proceeding to Mina from Muzdalifa
The 2nd Wajib of 10th Zilhijja-The Rami at
Jamarat-ul-'Uqaba
Sacrifice-The 3rd Wajib of the 10th Zilhijja
Halq or Qasr-The Fourth Wajib of the 10th
Zilhijja
Tawaf-e-Ziyarat--The Most Important Practice
of the 10th Zilhijja
Sa'i of Hajj Between Safa and Marwah
The 11th Zilhijja--The Fourth Day of Hajj
The 12th Zilhijja--The Fifth Day of Hajj
Return to Mecca from Mina
Tawaf-e-Wida'
Description of Jinayat
Jinayat of Ihram
The 2nd Kind of Jinayat Pertaining to
Wajibat of Hajj
Jinayat Pertaining to Sa'i
Leaving 'Arafat Before Sunset
Abandoning Waqof-e-Muzdalifa Without Excuse
Misarradged Performance of the Practices of
the 10th Zilhijja
Jinayat Pertaining to Rami
Visit to Sacred City of Madina
Entrance to Masjid-e-Nabavi
Darood-o-Salam on the Apostle of Allah
Salam to Hazrat Abu-Bakr Siddique
Salam to Hazrat 'Umar Faroque
On Leaving Madina
Appendix--Precepts of Hajj-e-Badal
Forward
Bismillah-hi-Al-Rahman-Al-Raheem
Nahmaduhu Wanusale Alaa Rasulihil Kareem
In the name of Allah, the Most Gracious, the
Most Merciful
We praise Him and solicit blessings for His
noble Messenger. Hundreds of Ulama have
written a large number of books on the
precepts of Hajj in different languages at
different times. Some of them are very
detailed while some are brief. The Purpose
of this small treatise is only to give an
account of the necessary dictates for Hajj
in easy language with easy classification.
These dictates have been derived from the
same detailed books to which necessary
reference have mostly been made. In edition
to the generally referred books on 'Hadith'
and 'Fiqh' , the sources of this treatise
are as follows :-
1. Manasik by Mulla 'Ali Qari.
2. Ghunyat-un-Nasik.
3. Zubdat-ul-Manasik by Hazrat Maulana
Rashid Ahmed Gangohi (along with its
annotation by Haji Sher Mohammed Mohajir
Madani). Most of the dictates have been
derived from this very book. As a matter of
fact the real service in this respect has
been rendred by these very 'Ulama'. My
contribution therein rests only on
facilitation and classification composed in
10 days of the month of Shawwal, 1387 A.H.
This is in compliance with the orders of
some of my elders through whose blessings it
is not improbable to hope that Allah may
approve my petty contribution as well.
Muhammad Shafi
(May Allah forgive him)
Definitions Of
The Terms Used In Connection
With Hajj And Explanations Of Sacred Places
Afaqi: Afaqi is the person who lives
outside Miqat boundaries such as Indian,
Pakistani, Egyption, Syrian, Iraqi, Iranian
and
so on.
Ash-hur-E-Hajj: The months of Hajj
i.e. complete months of shawwal, Zi-Qa'da
and half of the month of Zilhijja.
Ayyam-e-Tashriq: The days from 9th to
13th Zilhijja wherein Takbir-e-Tashriq is
regularly proclaimed.
Bab-us-Salam: With this name there is
a gate of Masjid-ul-Haram in Mecca. The
first entrance to the Sacred Mosque is
preferable through this gate. Another gate
with the same name is in Madina. This is the
gate of Masjid-e-Nabawi opening on the side
of market.
Batn-e-'Urana: This is a jungle near
'Arafat wherein the observance of Waqof is
not Law-ful, for it is out of 'Arafat
boundaries.
Bab-e-Jibril: Through this gate
Hazrat Jibril, the angel, used to visit the
Holy Prophet (Peace be upon him). This is
the gate Through which we go to
Jannat-ul-Baqi'.
Dam: During Ihram, perpetration of
certain prohibited acts causes the
obligation of offering sacrifice of a goat
etc. It is called Dam.
Ghar-e-Hira: It is the cave where the
first revelation was sent down to the Holy
Prophet (Peace be upon him). It is situated
in Jabal-e-nor which is on the roadway to
Mina. Its top is visible from far off.
Ghar-e-Thaur: In this cave the Holy
Prophet (Peace be upon him) stayed for three
days at the time of his migration (Hijrat)
from Mecca.
Hajar-e-Aswad: The black stone. It is
a stone from Paradise. It was white like
milk when it came from the Paradise but the
sins of the human beings rendered it black.
It is fixed in the wall at about a man's
height in the south eastern corner of
Baitullah. It has a silver frame around it.
Hudaibia: It is the name of a place
before the precincts of Haram on the way
from Jedda to Mecca. Nowadays, it is known
by the name of Sumaisiya. A mosque is
situated on this very spot. Here, the Holy
Prophet entered into a treaty with the
infidels and it is the place where the Holy
Prophet (Peace be upon him) took an oath of
allegiance, Bai'at-ur-Ridhwan by name from
his noble companions. It is the starting
point of the precincts of Haram.
Hatim: It is a piece of land
surrounded by a wall of man's height
adjacent to Baitullah on the north side. It
is called Hatim as well as Ahjar or Hazira.
While observing Tawaf it is Wajib
(obligatory) to include this piece of land.
It is a part of Ka'ba. In Pre-Islamic period
when Quraish of Mecca started reconstruction
of Ka'ba, they abandoned construction of
this portion due to deficiency in Halal
(lawfully acquired) funds.
Haram: Mecca and a small area around
it is called the Land of Haram. Its
boundaries have been distinctly marked.
Hunting, Cutting trees and grazing animals
in Haram (unlawful) in this area.
Harami or Ahl-e-Haram: The person who
lives in the land of Haram; whether in Mecca
or outside Mecca within the precincts of
Haram.
Hill: The land beyond the four sides
of Haram upto Miqat (i.e. outside the Haram
boundaries but inside the Mawaqit) is called
Hill, for the things prohibited (Haram) in
Haram are permissible (Halal) here.
Hilli: The inhabitant of the land of
Hill.
Halq: To get the hair of your head
shaven or to shave them yourself. It
releases you from the restrictions of Ihram.
Ihram: Means to declare a thing as
Haram (Forbidden). When a Hajj Pilgrim
determines his intention for Hajj, Umrah or
both collectively and proclaims Talbia,
certain Halal (Permissible) things stand for
him as Haram; hence it is called Ihram. This
word is used figuratively for those sheets
of cloth as well which are used by Hajj
pilgrims in the state of Ihram.
Istilam: To Kiss as well as to touch
Hajare-Aswad with hands or only to touch it
or to touch Rukn-e-Yamani.
Idhtiba: To put the upper cover of
Ihram on the left shoulder by way of taking
the cover through the right armpit.
Ifrad: To observe Hajj practices with
the Ihram of Hajj only.
Jamarat or Jimar: There are three
places in Mina where pillars of the height
of man have been erected. Here, pebbles are
thrown. One of them which is towards the
East near Masjid-e-Khaif is called
Jamrat-ul'Ola. The next one to it is named
as Jamrat-ul-Wusta and the one subsequent to
it is known as Jamrat-ul-Kubra. The last one
is also called as, Jamrat-ul-'Aqaba or
Jamrat-ul-'Ukhra.
Juhfa: It is a place near Rabigh at a
distance of three Manzils (encampment
distances) from Mecca. This is the Miqat for
those coming from Syria.
Jannat-ul-Ma'la: It is the graveyard
of Mecca where Umm-ul-Mu'minin (The Mother
of the faithful) Hazrat Khadijat-ul-Kubra
and the dear son of the Holy Prophet (Peace
be upon him) and some of his faithful
companions have been interred. The grave of
Hazrat Haji Imdadullah Muhajir Makki is also
situated here.
Jannat-ul-Baqi': It is the Graveyard
of Madina where the uncle the uncle of the
Holy Prophet, (Peace be upon him) Hazrat
Abbas, Hazrat Imam Hasan, Hazrat Uthman and
thousands of other noble companions of the
Holy Prophet have been interred. In addition
to that, among those buried here are also
the son of the Holy Prophet, Hazrat Ibrahim,
Hazrat Fatima, Hazrat Halima Sa'dia and all
other Ummahat-ul-Mu'minin (the Mothers of
the faithful) with the exception of Hazrat
Maimona as the place of her burial is Sarif.
Jabal-e-Thabir: It is a hill in Mina.
Jabal-e-Rahmat: It is a hill in
'Arafat.
Jabal-e-Quzah: It is a hill in
Muzdalifa.
Jabal-e-'Uhud: It is a hill outside
Madina at a distance of nearly three miles
where the battle of 'Uhud was fought. Here
are the graves of the martyrs.
Jabal-e-Abu Qubays: It is the name of
a hill in Mecca near Safa. Here is a mosque
called Masjid-e-Bilal. Some of the
biographers have stated that the miracle of
Shaqq-ul-Qamar (splitting of the moon in two
halves) was revealed here.
Ka'ba the Sacred: The Ka'ba, which is
also known as Baitullah, is a sacred house
in the center of Masjid-e-Haram in Mecca. It
is the first place of worship in the world.
It was originally constructed by angels
under the order of Allah the most high even
before the birth of Hazrat Adam.
Subsequently on its demolition Hazrat Adam
reconstructed it. Thereafter it was
reconstructed by the Holy Prophet Hazrat
Ibrahim, then by Quraish, then by Hazrat
Abdullah ibn Zubair (Radhi-Allahu 'anhu) and
then by Abdul Malik. Even in the later ages,
certain repairs continued to be carried out.
It is the Qibla of Muslims. All the Muslims
in the world turn their faces towards it
while offering their prayers.
Muhrim: One who wears Ihram.
Mufrid: One who wears Ihram for Hajj
only.
Miqat: The place where Ihram wearing
is Wjib for those who go to Mecca.
Miqati: The inhabitant of Miqat.
Mataf: The place around Baitullah in
Masjid-e-Haram to perform Tawaf.
Maqam-e-Ibrahim: It is a stone from
Paradise. Standing on it, the Holy Prophet
Hazrat Ibrahim had constructed Baitullah.
Nowadays, it is included in Mataf.
Masjid-e-Haram: The Mosque around
Ka'ba.
Multazam: The wall between
Hajar-e-Aswad and the gate of Baitullah. It
is Masnon (prescribed as Sunnah of our
Prophet) to invoke blessings of Allah while
embracing this wall.
Mina: It is a vast open field between
two hills at a distance of 3 miles from
Mecca towards the East. Rami and Sacrifice
are accomplished here. It is included in
Haram. A stay of three days is observed
here.
Masjid-e-Khaif: It is the name of big
Mosque in Mina situated adjacent to the hill
on the northern side of Mina.
Masjid-e-Namra: A Mosque on one side
of 'Arafat.
Mad'a: The Place of invocation. It
means the place which is situated between
Masjid-e-Haram and the graveyard of Mecca
and where invoking Allah's blessing is
Mustahab (preferred) at the time of entering
Mecca.
Muzdalifa: It is open field between
Mina and 'Arafat at a distance of about
three miles from Mina in the East. On having
returned from 'Arafat, the Hajj Pilgrims
stay here at night.
Muhassir: It is an open field
adjacent to Muzdalifa. The Divine punishment
had descended upon the people of Elephant (Ashab-ul-Fil)
here, who had invaded Baitullah. That is why
the pilgrims cross it running.
Marwa: It is a small bill near the
north eastern corner of Baitullah. The Sa'i
ends here.
Masjid-ul-Raya: This Mosque is on the
way to Jannat-ul-Ma'la. On the day of the
Conquest of Mecca, the Holy Prophet had
erected this flag here.
Masjid-e-Quba: It is a Mosque three
miles before the boundaries of Medina. The
Holy Prophet (Peace be upon him) himself
participated in its construction. It is the
first Mosque of Muslims in the vicinity of
Madina. Offering two Raka'at of Nafl
(supererogatory) prayer, here is equivalent
to one Umrah in reward and it is Mustahab to
visit this Mosque on a Saturday.
Masjid-e-Khandaq: There are some
Mosques constructed on the place where, at
the time of the battle of Ahzab, the ditch
was dug. One of the Mosques is called
Masjid-e-Ahzab and Masjid-e-Fath. Here, the
Holy Prophet (Peace be upon him) prayed to
Allah and Allah granted the prayer ; the
Muslims were victorious. Around this mosque
there are several other mosques attributed
to the names of the Companions of the Holy
Prophet.
Masjid-e-Qiblatain: It is mosque on
the hillock near the valley of Aqiq in the
North West of Medina. It has two arches, one
towards Bait-ul-Maqdis and the other towards
the Ka'ba, For, this is the mosque where the
event of the change of Qibla occurred and
that is why it is called Masjid-e-Qiblatain.
Masjid-e-Bani-Zafar: It is also
called Masjid-e-Baghla. It is situated
towards the East of Jannat-ul-Baqi'. The
tribe of Bani Zafar used to live here. Once
the Holy Prophet (Peace be upon him)
honoured this place with his presence and at
his desire, one of his Companions recited
Sura-e-Nisa to him. Near the Mosque there is
a hoof-mark of the mule of the Holy Prophet
(Peace be upon him) and that is why it is
also called Masjid-ul-Baghla.
Masjid-ul-Ijaba: This mosque is in
the northern side of Jannat-ul-Baqi'. The
Holy Prophet (Peace be upon him) had prayed
here.
Mash'ar-e-Haram: It is a mosque in
Muzdalifa but a hill of Muzdalifa,
Jabal-e-Quzah by name is also called Mash'ar-e-
Haram.
Mas'a: The place for performing Sa'r
(running between Safa and Marwah.)
Mauqif: The place for having a stay.
It means the place of stay in the open field
of 'Arafat or in Muzdalifa.
Mizab-e-Rahmat: The water-outleft of
the roof of Ka'ba falling in Hatim. One
should pray to Allah while standing beneath
it as the invocations offered here are
accorded approval.
Qiran: To Perform Umrah and Hajj
successively after wearing Ihram
collectively for Hajj and Umrah both.
Qarin: One who performs Qiran.
Qarn: It is a hill at a distance of
about forty two miles from Mecca. It is the
Miqat for those coming from Najd-e-Yemen,
Najd-e-Hijaz and Najd-e-Tihama.
Qasr: To have your hair cut or to cut
them yourself in order to be out of Ihram.
Rukn-e-Iraqi: The north eastern
corner of Baitullah towards Iraq.
Rukn-e-Yamani: The south western
corner of Baitullah towards Yemen.
Rukn-e-Shami: The north western
corner of Baitullah towards Syria.
Ramal: To walk a bit fast in the
first three rounds of Tawaf with steps close
to each other shaking shoulders struttingly.
Rami: To throw pebbles on Jamarat.
Sa'i: To have seven rounds in a
defined mode between Safa and Marwa.
Shaut: We complete seven circuits
around Baitullah. Every circuit is called
Shaut. At the time of Sa'i between Safa and
Marwa the round made from Safa to Marwa is
also known as shout. Similarly the back
round from Marwa to Safa is the 2nd Shaut
and so on upto the seventh Shaut.
Safa: A hill near Ka'ba towards the
south werefrom the Sa'i takes a start.
Tamattu': To observe 'Umrah in the
months of Hajj in the first instance and
then to perform Hajj in the same year with
the Ihram of Hajj.
Takbir: To proclaim Allah-o-Akbar.
Talbiyya: To proclaim Labbaik
Allahumma Labbaik.......etc.
Tahlil: To proclaim La Ilaha Illallah.
Tan'im: It is a place where, at the
time of their stay at Mecca, people wear
Ihram for Umra. It is at a distance of 3
miles from Mecca and is the nearest place
from the precincts of Haram. Here is a
Mosque named Masjid-e-Aisha.
Tawaf: Circumambulation of the Ka'ba.
Tawaf-e-Qudom: The first Tawaf,
observed by Hajj pilgrims immediately after
reaching Mecca, is called Tawaf-e-Qudom or
Tawaf-e-Tahiyya. It is Sunnat for a Qarin
and a Mufrid Afaqi.
Tawaf-e-Ziyarat: The Tawaf performed
after Waqof-e-Arafat. It is also known as
Tawaf-e-Rukn for it is Fardh (Divine
obligation) in Hajj.
Tawaf-e-Sadr: The Tawaf performed at
the time of departure from Mecca is called
Tawaf-e-Sadr or Tawaf-e-Wida.
Umra: To perform Tawaf of Baitullah
alongwith Sa'i between Safa and Marwa after
wearing Ihram from Hill or Miqat.
Yaum-e-Arafa: The ninth Zilhajja, the
day when Hajj is performed and the pilgrims
have to stay at 'Arafat.
Yaum-ut-Tarviya: The eighth Zilhijja.
Yalamlam: It is a hill at a distance
of two Manzils (encampment distances) from
Mecca towards the south. It is also known as
Sa'diya nowadays. The sea traveling pilgrims
from our country wear Ihram at this place
when they reach the point confronting to it.
Zulhulaifa: It is the name of a place
situated at a distance of about six miles on
the way from Madina to Mecca. It is the
Miqat for those who come from Madina and is
known nowadays by the name of Bir-e-'Ali.
Zat-u-'Irq: It is the name of place
which is desolate nowadays. It is as a
distance of about three days journey towards
Iraq from Mecca. It is the Miqat for those
coming from Iraq.
Zamzam: In Masjid-e-Haram near
Baitullah, it is a well to which Almighty
Allah, out of his Devine power, made a
spring of water to flow for the sake of His
Prophet Hazrat Isma'il and his mother (peace
be upon him). It has been running for
thousands of years till now.
Hajj Is One
Of the Fundamentals of
Islam And A Basic Religious Obligation
There is a verse of the 'Holy Quran'
"And pilgrimage to the house is a duty unto
Allah for mankind, for him who can afford
the journey thereunto. And whosever
disbelieves (i.e. he does not come to the
house despite his being able to do so) then
(he does Harm only to himself) Allah stands
not in need of any of his creatures." (3 :
97)
To afford journey to that House (i.e. the
Ka'ba) means that apart from one's
day-to-day necessities of life one has
sufficient funds to meet all the expenses of
journey to and from the house of Allah at
Mecca as well as the Expenses during the
period of one's stay there. Moreover, one
should be able to manage the Wajib
(obligatory) maintenance of one's dependants
upto one's return from the journey. There
are severe warnings in the 'Holy Quran' and
'Hadith' for a man who does not perform the
'Hajj' Pilgrimage despite his being capable
as mentioned above.
Rule Of Action :
Suppose a person who, at any time of his
life, possessed money sufficient to meet the
Hajj expenses, was able to retain it as his
property upto the beginning of the Hajj
season i.e. the beginning of the month of
'Shawwal'. If thereafter, instead of
performing Hajj he spent the funds on
raising a building or holding a function of
marriage or on some other affairs, the Hajj
already became obligatory as Fardh on him.
He would be bound to collect sufficient
funds again by doing his best in order to
discharge the Hajj obligation.
Hadith. The Messenger of Allah (Peace be
upon him) said, "One who performs Hajj for
the sake of Allah and therein abstains from
obscene acts and words, wickedness and sins,
he returns so purified from sins as he was
at the time when his mother gave him birth."
(Bukhari and Muslim).
Hadith. The Messenger of Allah (Peace be
upon him) said, "The Pilgrims for Hajj and
Umrah are the guests of Allah. If they Pray
for a thing to Allah, He will grant it. (Ibn-e-Majah).
What greater blessing there could be for a
Muslim than to be forgiven by Allah for All
the sins he committed throughout his life
and to be blessed with Allah's granting to
whatever he prayed for. By dint of this
blessing he could easily be successful in
achieving all his worldly and Heavenly
objects.
A Very Important Warning :
The attainment of all these virtues and
blessings is subject to the accomplishment
of all the 'Fara'idh'. Wajibat' and Sunna of
Hajj Pilgrimage must be abstained from ;
otherwise if one is at all relieved of the
obligation of Hajj, deprival from its
virtues and blessings is however
indisputable. Hajj Pilgrims are usually
careless in this respect. They do not care
to acquire knowledge of dictates about Hajj
and visiting sacred places and the religious
instructions regarding them. On reaching the
holy place they are put under the charge of
inexperienced servants of Mu'allims. Neither
they care for the correct fulfillment of
Wajibat (obligatory acts) of Hajj nor they
are vigilant about refraining from sins
during "Ihram. It may place be noted that
after wearing Ihram for Hajj or Umrah one
comes under certain restrictions imposed by
Shariat violation of which is a grievous
sin. Moreover for a sin committed in the
Haram of Mecca, the punishment is also
extremely severe. After performing Hajj
these ignorant people start reckoning that
they have returned after being purified from
sins and that they have stored plenty of
divine rewards for the life hereinafter. But
what happens in fact is that they return
with a store of sins due to contravention of
Wajibat and Sunnan of Hajj and with a stock
of penalties for the omission of Wajibat of
Ihram. Possibility is there of course that
all these misdoings are forgiven by Allah
out of His endless mercy and for the
innumerable blessings of "Haramain Sharifain"
but we have no right to be careless about
them. Besides, sin not taken seriously and
committed carelessly has less possibility of
forgiveness. That is why the 'Ulama' of
every age have purposely composed the
necessary dictates of Hajj after rendering
them easy or the sake of Hajj after
rendering them easy for the sake of Hajj
pilgrims, only out of their well wishing and
sympathy towards them. If these are kept
under continuous study before the start of
the journey as well as throughout its
duration, if Almighty Allah wills, the Hajj
will be accorded approval by Him.
Before The
Start Of Hajj Journey
Please be careful about certain things :-
- Purify your intention (Niyyat) for
Hajj only for the sake of Allah and
exclusively keeping in view the heavenly
reward. Do not allow any worldly honour
and vanity or any financial advantages
or any worldly selfish design to mix up
with your intention for Hajj. There is
of course no Harm if even then some
worldly benefits are attained to by
Allah's grace (and according to Hadith
wordly benefits will also be certainly
available), but you should not impurify
your intention for their sake.
- Turn to Allah in penitence from all
sins small or grievous. There are three
pre-requisites for a sincere penitence
:-
- Repentence and regret for the
sins committed in the past in the
possible redress of the omissions.
- For the present, to give up all
the sins.
- For future, to resolve not to
commit any sins.
These are the three requisites of a
sincere penitence without which mere
uttering the words of penitence will not
be sufficient.
The omissions and short-doings of the
past which can be accomplished after
their due time are as under :-
- Fasts and prayers which could
not be fulfilled after your having
attained to the age of puberty. They
must be calculated correctly and if
correct calculation is not possible,
then they should be accomplished on
the basis of a guess calculation.
- If you have not paid the 'Zakat'
of your money and effects in the
past, it should be paid now by way
of calculations or a careful guess.
- If you took an oath and violated
it, it should be expiated for.
Similarly if you made a vow to Allah
but could not fulfill it, it should
be fulfilled now.
The rights of human beings which can
be redressed may be defined as for
example you owe a debt to a person or
you are under financial dues to any one;
you have teased someone with your words
or caused him trouble by your acts or
you have spoken ill of someone in his
absence ; for all such things you are to
beg pardon of the rightful persons as
well as well as to pay back all the dues
which otherwise should be got remitted
if the rightful persons willingly do so.
Rules Of Action:
If the person whom you owe a debt has
died, pay it back to his heirs or get it
absolved by them. If the creditors are
numerous and their whereabouts are not
known, give as much amount as you owe to
them to the poor as alms on their
behalf. If you did any Haram to them
with your words or acts, pray often for
the remission of those whom you had
harmed. You would, Allah willing, be
relieved from the liability for all
their rights.
If the missed prayers and fasts are too
large in number to be accomplished
before the 'Hajj' journey, or your
liabilities to others are so excessive
in quantity that, at present it is out
of your power to pay them back or to get
them absolved, then what you are to do
is that you determine just now a firm
resolution in your mind either to
discharge all these obligations or to
get them remitted by the rightful
persons. At the same time, you are to
pay back whatever dues you can. For the
rest, you are to execute a will and
appoint someone of your relatives or
sincere friends as its executor, so that
in case of your failure he may pay back
all your liabilities.
For an indebted person who cannot spare
funds after paying his debts, it is
better not to intend to go for 'Hajj'
before the payment of his debts. He
should first avail of all his resources
in relieving himself from all the
liabilities. If before payment of the
debts he performed 'Hajj' , the 'Hajj'
obligation would however stand
discharged. This, of course, excludes
the usual current commercial loans for
which Hajj cannot be postponed.
If an indebted person has no effects,
whatsoever, which can suffice the
payment of his debts, his proceeding to
'Hajj' will not be lawfull without the
permission of his creditors. (Manasik,
Mulla Ali).
- Be careful in legitimate collection
of funds for 'Hajj'. The 'Hajj'
performed with ill gotten funds stands
unapproved and loses the Heavenly
reward, though even then it stands
discharged.
Rule Of Action:
A person with doubtful resources of his
funds should borrow sufficient money for
'Hajj' expenses from a non-Muslim and
then he should pay it back out of his
own funds, so that he may not be
deprived of the divine bounties and
Heavenly rewards.
- At the time of preparations for
'Hajj', do not forget to arrange for
necessary cloth for 'Ihram'. A sheet and
a loin-cloth (i.e. two sheets of cloth)
suffice the dress for 'Ihram'. It is
better to be of white cloth. An 'Ihram'
comprising of two big towels, which can
be easily used in place of the necessary
sheet and loin, is far better for the
days of intense summer or chilly winter
seasons. If conveniently possible,
arrange two or three 'Ihrams' for use
one by one in case of their being dirty.
On Proceeding To
Journey
- A 'Hajj' pilgrim should get his
faults excused by his friends and
relatives at the time of taking their
leave and request them to pray for his
well being. When he intends to get out
of his house, he should offer two 'Rak'at
of Nafl prayers. On getting near the
exit of his house he should recite Surah
Inna Anzalna. (ch.97).
When he comes out he should give
whatever he can afford as charity and
should recite 'Ayat-ul-Kursi'.
Thereafter he should pray to Allah in
these words :-
"O Allah : I seek Thy protection against
that I go or be led astray, or that I
oppress or be oppressed ; and against
that I do an act of ignorance or fall a
victim thereto" :
This invocation should also be
pronounced :-
"O Allah ! Weask Thee for righteousness
and piety in this journey of ours. We
request Thee to bless us with the acts
that may please Thee."
"O Allah ! make this journey of ours
convenient for us and help us in
crossing over its distance easily."
"O Allah ! Thou art our companion in
this journey and the care-taker of our
family behind us."
"O Allah ! I seek Thy protection against
the troubles in this journey ; against
beholding my property and family in bad
condition on my return and against being
impaired after being settled and against
the malediction of the oppressed one."
- If the Arabic text of the
invocations is not safe in memory, their
subject matter written in the
translation underneath may be repeated
in one's own language.
- On taking leave of the relatives
this invocation should be repeated :
"I commend you to Allah's protection
under whose charge the things are not
lost."
- At the time of getting into the
traveling carriage 'Bismillah.......'
along with the following invocation
should be pronounced :
"Praise be to Allah who made it
submissive to our control and we were
not to control it (without the help of
His omnipotence). No doubt we are
certainly to return to our Lord."
During Journey
Inadmissible and absurd talks should be
abstained from. As for as possible, one
should keep oneself busy in the remembrance
of Allah or in the study of the religious
books which induce deep concern for the life
hereinafter and mend one's ways.
To Begin With The Dictates For Hajj
As the 'Takbir-e-Tahrimah' i.e. saying
(Allah-o-Akbar) is meant to begin with the
prayers (Salat), so is the 'Ihram' with
which 'Hajj' or 'Umra' begins. The detailes
of the 'Ihram' are to follow hereafter. But
before this, the difference between Hajj and
Umrah and the kinds of Hajj should be
learnt.
'Hajj And Umrah
In relation to Baitullah there are two kinds
of adorations. Firstly, the 'Hajj', most of
the practices of which are performed within
the five days of the month of 'Zilhijja'. In
other than these particular five days these
practices cannot be performed. Its details
are given in the following pages. Secondly
the Umrah which can be performed at all
times and in all the months of year except
the five days of 'Hajj'. It includes only 3
practices :
- Wearing 'Ihram' of Umrah at or
before Miqat.
- Performing Tawaf (circumambulating 'Baitullah')
on reaching Mecca.
- Performing Sa'i (walking fast seven
rounds) between Safa and Marwah.
Thereafter, on having the hair cut or
shaven, the 'Ihram' formalities come to
an end.
Taking into consideration the performance
of 'Hajj' and 'Umrah' collectively or
separately, 'Hajj' is divided into three
kinds.
Three Kinds Of
Hajj
Firstly: Ifrad
Defining one's intention (Niyyat)
exclusively for 'Hajj' Pilgrimage on
starting the journey and wearing 'Ihram'
with this very intention. 'Hajj' and 'Umra'
are not added together. The Hajj of this
kind is called 'Ifrad' and its' observer is
named as 'Mufrid'.
Secondly: Qiran
Adding 'Hajj' and 'Umra' together and
defining one's intention for both of them
from the very beginning. 'Ihram' is also to
be worn jointly for both. It is called 'Qiran'
and one who performs this kind is termed as
'Qiran'.
Thirdly: Tamattu
Adding Umra and Hajj together in a way that
from Miqat the Ihram is first worn only for
Umra. Hajj is not intended with this Ihram.
On reaching Mecca the obligations of : Umra
are discharged and the pilgrim has his hair
cut or shaven, thus ending his Ihram of Umra.
On the 8th of the month of Zilhijja the
Ihram for Hajj is worn a fresh from 'Masjid-ul-Haram'
This kind of Hajj is named as 'Tamattu' and
its performer is called as 'Mutamatte'.
A 'Hajj' pilgrim is at liberty to chose
anyone of these three kinds but Qiran is
pre-eminent among them. All the three kinds
differ with one another in respect of one's
defining intention and wearing 'Ihram'
therefor. They are also at variance with one
another in some practices of performing
them. Their distinctions should therefore be
carefully instilled in mind.
The Difference Between The Abovementioned
Three Kinds Of Hajj:
The first point where these three kinds are
at variance with one another lies in
determining one's intention therefor. In the
first kind of Hajj that is to say in 'Ifrad'
at the time of wearing 'Ihram' one has to
intend to perform Hajj only. In the Hajj of
the 2nd nature, the intention is to be
determined for 'Hajj' and Umra both. In the
third that is in 'Tamattu' at the time of
wearing first 'Ihram', the intention is to
be particularized to Umra only.
The other prominent difference liesin
'Ihram' wearing the duration of which in the
first two kinds lasts upto the fulfillment
of all the practices of 'Hajj', while in the
third it ends on reaching Mecca when one has
one's hair cut or shaven after being free
from the essentials of Umra i.e. Tawaf of
Ka'ba and Sa'i between Safa and Marwah. He
will be able to stay in Mecca without the
restriction of 'Ihram' upto the 8th 'Zilhijja'
on which date he will again wear 'Ihram' on
Masjid-ul-Haram (or from his residence in
Mecca etc.) for the purpose of 'Hajj'. the
third kind of 'Hajj' is, of course,
comparatively more convenient but 'Qiran' is
pre-eminent provided one successfully sticks
to the long-lasting restrictions of 'Ihram'.
Otherwise, it is better perform 'Tamattu'.
Anyhow, the practices and dictates for Hajj,
Umra and Ihram are similar to one another in
all the three kinds. the only difference
lies in the fact that for a 'Qiran' and 'Mutamatte',
an offering of sacrifice in Mina on the 10th
Zilhijja is wajib (essential) while for a 'Mufrid'
it is only 'Mustahab' (desirable).
The intention detailed above for all the
three kinds of 'Hajj' stands determined only
by way of making up one's mind and by
uttering the words thereof in one's own
language. However it is better to pronounce
it in Arabic language. For instance, in 'Ifrad'
the intention is to be pronounced as follows
:
"O Allah : I intend 'Hajj' Render it easy
for me and accord it Thy approval. "
The intention for 'Qiran' should be
pronounced as under :
"O Allah ! I intend Hajj and Umra both.
Render them easy for me and accord them Thy
approval."
In case of 'Tamattu' the intention at the
time of wearing first 'Ihram' is to be
pronounced with these words :
" O Allah : I intend Umra. Render it easy
for me and accord it Thy approval."
The intention has been depicted herein both
the languages, Arabic and English. If one
feels and difficulty in cramming up the
words of the Arabic text, the pronouncement
of its subject matter in one's own language
is permissible irrespective of its being in
any of the languages, English, Urdu,
Persian, Panjabi, Bangla, or Pushto.
How To Wear Ihram
When you intend to wear 'Ihram' you should
at first take a bath though only making an
ablution (Wudhu) will also suffice. It is
Sunnat (Tradition of the Holy Prophet)
before bath or Wudhu to have the nails
pruned, to lower down the moustaches by
trimming, to undershave, to shave the
armpits and to have a hair cut or shaven if
it has been usual ; otherwise to comb the
long grown hair. For 'Ihram' It is Sunnat to
comprise of two sheets of cloth, new or used
but washed. One sheet should be used as a
loin-cloth and the other as an upper cover.
The sheets of black or any other colour are
also permissible. When it is cold, blankets
or towels can also be used.
It is neccessary for the loin sheet to be
raised above the ankles. It is 'Sunnah' to
say two 'Rak'at Nafl' prayers after wearing
the 'Ihram' sheets. provided it is not
offered in the prohibited times, that is to
say at the time of rising or setting of the
sun or the time of exact noon or the time
after 'Fajr' (morning) prayers but before
sunrise and the time after 'Asr (afternoon)
prayers but before setting of the sun. In
the first Rak'at of the Nafl it is
preferable to recite Surah 109 (Kafiroon)
and in the 2nd, Surah 112 (Akhlass) after
Surah no 1 (Al-Fatiha i.e.) reciting any
other Surah is however also permissible.
At the time of saying this prayer, the head
should be covered with the sheet under use
as upper cover because the 'Ihram'
formalities, which necessitate to keep the
head uncovered, have not yet commenced,
After saying these two Rak'ats of Nafl you
are to determine your intention for 'Hajj'
with specific reference to one of three
kinds of 'Hajj' you intend, by way of making
up your mind as well as by pronouncing the
words of intention formula mentioned here
before. Thereafter you are to utter the
words of 'Talbiya' the accepted Masnon text
of which is as given below. These words must
be carefully crammed up Abridgement or
omission of any word there from stands
Makroh(undersirable).
"Here I am ! at Thy service ! O Allah ! I am
present ! I am present ! No partner Thou
hath, I am present ! Surely, all praise and
graciousness as well as the whole universe
is thine while no partner Thou hath."
The 'Ihram' does not begin by merely
defining your intention therefor, but
instead it commences with your utterance of
the words of 'Talbiya'. As the 'Ihram'
starts as soon as you pronounce the words of
'Talbiya', you should therefore remove the
covering sheet from your head and let it
remain uncovered before your saying 'Talbiya'.
From this point of time throughout your
journey the aforementioned words of 'Talbiya'
should be often repeated with a loud voice.
The 'Talbiya' should be repeated aloud
particularly at the time of change of
circumstances, e.g. in the morning and
evening, while sitting down or standing up,
going out and entering, meeting people and
departing from them, while rising from bed,
riding and alighting, while ascending a
height or descending from it to a
depression, it is Mustahab Moakkad (an
'emphatically desirable' act) as it is
emphasized more than one ordinary Mustahab
(desirable act). The women are, however, not
allowed to pronounce it loudly. They should
repeat it with a low voice. In Mosques, it
should not be so loud that it may disturb
those saying their prayers. Whenever you
prono-unce 'Talbiya', repeat it three times
and after its three times loud repetition
you better recite Darod Shareef (soliciting
blessings of Allah for the Prophet) with a
low voice. Thereafter you may pray to Allah
for your wishes and objects. 'Masnoon'
invocation after 'Talbiya' is :-
"O Allah ! I ask Thee for Thy pleasure and
Paradise and I Seek Thy Protection against
Thy wrath and the Hell."
Restrictions Of Ihram
In the state of Ihram the following
practices are inadmissible and unlawful:
- For males, wearing stitched or
knitted clothes of the shape of one's
body, such as shirt, trousers,
underwear, Achken and coat etc. There is
no harm to have stitched patching to the
'Ihram sheets as well as sewing of the
loin in the middle. A sewn money-purse
or belt is also an exception.
- To cover head and face for males.
- To apply any kind of scent to body
or clothes; to used perfumed soap, to
eat odoriferous tobacco. To smell any
sweet smelling flower or fruit
intentionally is also Makroh
(undesirable). Unintentional feeling of
any smell has however no significance.
- To cut the hair of any part of the
body.
- To prune the nails.
- While in Ihram, every sort of
kissing and embracing with one's wife as
well as enjoining a sexual intercourse
with her is unlawful.
- In the state of Ihram, even to
mention sexual intercourse in the
presence of women is unlawful.
- Quarrelling and wrangling.
- To hunt or to help a hunter.
- To kill the louse of one's body or
clothes.
- To kill the locust.
Ihram For Women
Women's Ihram as well as their 'Hajj' is
similler to those of men. The only
difference is that women should remain clad
with sewn clothes. They should also cover
their heads. Only the face should be left
uncovered, but in the presence of male
strangers, the veil of 'Burqa' should be
dropped in such a way that it may not touch
the face. A women is allowed to wear
stockings and gloves. Wearing ornaments is
also permissible. She can enter into the
state of blood-discharge of a child-birth,
but in this position she should not say two
Nafl prayers of 'Ihram'.
All the above mentioned practices and
abstinences of 'Ihram' are to be observed
strictly. To do otherwise is a sin and, in
most cases, for its expiation one falls
under the obligation of 'Dam' i.e., an
offering of sacrifice, full details of which
can be known through some comprehensive book
or by asking Ulama. However the details
mostly needed have been given even in this
treatise.
Contravention of the above mentioned rules
is sin. Moreover it also renders one's
'Hajj' as defective, though the Hajj
obligation stands discharged. Sometimes the
state of affairs becomes so grave that Hajj
is totally nullified and its accomplishment
next year becomes obligatory. That gravity
lies in enjoying a sexual intercourse before
one's stay in Arafat. In cases other than
sexual intercourse, though kissing and
embracing are also sinful acts yet they do
not render a Hajj nullified.
Mawaqit Where And When To Enter Into The
State Of Ihram
In this connection this is worth
noticing that on all the four sides of
Mecca, the Messenger of Allah (sallallahu
alaihi wasallam) : blessings of Allah and
peace be on him) has assigned some distinct
places on reaching where Ihram wearing
becomes obligatory for the pilgrims to Mecca
irrespective of the Ihram being for Hajj or
Umra. These places are called Miqat, the
plural number of which is Mawaqit. Fixation
of Mawaqit has been narrated in
Ahadith-e-Sahi-ha (Authentic traditions of
the Holy Prophet) The above restriction of
wearing Ihram on Miqat is general in its
imposition on all residing outside Miqat.
Whenever they enter into the precincts of
Miqat with the intention to go to Mecca ;
whether their entrance is with some
commercial purposes or in order to pay a
visit to their friends or relatives ; in any
case they are under obligation, in relation
to the rights of Bait-Ullah, that they enter
Mecca after wearing Ihram from Miqat. If it
is Hajj period, they are to wear Ihram for
Hajj, other-
wise they should wear Ihram for Umra and
thus pay due homage to Bait-Ullah first.
Only then they are supposed to look after
their own business, (Badae). Anyhow, if the
journey to Jedda is not with the intention
to go to Mecca, but instead it is with the
intention to reach Jedda or Madina ; in that
case, it is not necessary to wear Ihram from
Miqat.
Mawaqit Are Five:
Zulhulaifa. For the persons arriving
from the side of Madina. It is at a distance
of about 6 miles from Madina on the road way
leading to Mecca. A mosque is situated here.
The place is known as Bir-e-Ali nowadays.
Juhfa. For the
pilgrims arriving from the side of Syria. It
is near 'Rabigh', the well known 'Manzil'
(station) on the road way of 'Madina'.
Qarn-ul-Manazil.
For those coming from 'Najd'.
Yalamlam. For
the persons arriving from the direction of
'Yemen'. It is a hill situated at a distance
of about 15 to 20 miles from seashore. It is
in fact a Miqat for the people of Yemen and
Aden. In early times when there was no port
at Jedda, the Hajj pilgrims arriving through
the sea passage from India, Pakistan and
other eastern countries had to adopt this
route. That is why this is generally
understood to be the Miqat for the people of
Pakistan and India as well.
Zat-u-Irq. For
the persons coming from the side of Iraq.
The persons traveling on a route not passing
through these places will have to wear
'Ihram' for their entrance in Mecca on the
points which may confront any of these
places. This Ihram wearing will, however, be
before entering into these confronting
points.
These 'Mawaqit' have been fixed for all
those who live anywhere in the world outside
the precincts of Miqat. The whole world
outside the precincts of Miqat is termed to
be as Afaq and its inhabiltants are known by
the term of Afaqi.
The
Inhabitants With In The Miqat Boundaries
In this respect it is advisable to note
that the Sacred Ka'ba is an exceedingly
august and sublime place. Allah the Exalted
has drawn three circles around it as a sign
of its veneration. There are some distinct
and specific dictates relating to every
circle thereof. The first circle is that of
'Masjid-ul-Haram' (the Mosque around Ka'ba),
in the centre of which Baitullah is
situated. Next to Baitullah, the place held
to be the most distinguished and venerable
is the place which has been encircled by 'Masjid-ul-Haram'.
Related to this place there are many
particular precepts but as they have no
special relation with Ihram they need not be
mentioned here. The 2nd circle is that of
the boundaries of Haram. This circle is
formed by some fixed territorial around
Mecca where some marks of the boundries of
Haram have been raised. The distance of
these boundries of Haram from Mecca is three
miles from one side, nine from another, and
some what more or less from other sides.
People living within this circle are named
as 'Ahl-e-Haram' (the people of the sacred
place). The 3rd circle is that of the
Mawaqit mentioned here before. People living
within the 2nd circle that is to say with in
the boundaries of Haram are called
Ahl-e-Haram while those who live outside the
Haram but within the circle of Mawaqit, they
are called 'Ahl-e-Hill' (people of the place
of admissibilities).
The inhabitants of out-side the precincts of
Mawaqit are known as Ahl-e-Afaq.
Regarding Ihram, particular instructions for
Ahl-e-Afaq have already been explained that
whenever they intend to go Mecca they are
under obligation of wearing 'Ihram' before
the time they step forward beyond the
precincts of Miqat or their confronting
points. This obligation is irrespective of
one's intention being for the purpose of
'Hajj' and 'Umra' or for some commercial
purposes or in order to pay a visit to
friends etc.
For the inhabitants of 2nd circle that is to
say for persons living within the Miqat
boundaries but outside the precincts of
Haram, (who are called Ahl-e-Hill), the rule
of action in this respect is that in case
they intend to go to Mecca for the Purpose
of 'Hajj' or 'Umra' they are to wear
'Ihram', at the time they leave their home
or at the most before reaching the precincts
of Haram. If their proceeding to Mecca is
for some commercial purposes or for any
other need, they are not obliged to observe
'Ihram' formality. They can go to Mecca
without Ihram whenever they like.
The inhabitants of the first circle, that is
to say the persons living within the
precincts of Haram, are also under no
restrictions of 'Ihram'. When they desire to
perform 'Umra' they should go outside the
precincts of Haram and wear Ihram. When they
intend to perform Hajj they are to wear
'Ihram' from the Haram itself.
Pakistani
And Indians : Where To Wear Ihram
It is noteworthy that for the Afaqi people
Ihram is obligatory to be worn on Miqat or
on the point confronting Miqat. It is not
permissible to step forward towards Mecca
without Ihram beyond Miqat or the point
confronting Miqat. If anyone does so, he
will be under obligation to offer Dam.
Yet it is not only permissible but also
preferable to wear Ihram before Miqat or the
point confronting Miqat.
Since the introduction of traveling by
aeroplanes, there have been two routes for
Pakistani and Indian travellers. One is the
sea route and the other is the air route.
There are separate rules of action regarding
Ihram for both the routes.
Rule Of Action By The Sea Route
As the steamer sails on the sea along the
coast, there is no Miqat on the way upto
Jedda, nor such a point as to confront the
Miqat so as the wearing of Ihram may become
obligatory while saailing on the sea. But,
of course, after passing by the port of
Aden, the point confronting Yalamlam, the
Miqat for the people of Yemen, is well
known. For that very reason, the pilgrims on
board wear Ihram, at this place considering
it as confronting point. It is not only
permissible, but also preferable to wear
Ihram at this confronting point. But since
the traveller has to reach Jedda from
outside, without crossing the point
confronting Yalamlam facing towards the
venerable Mecca; and until he reachers Jedda,
he does not confront the Miqat while going
towards Ka'ba, it is also permissible if
anyone delays to wear Ihram till the
reachers Jedda, and wears it on arriving at
Jedda. Detailed arguments on this rule will
be found in my urdu treatise "Ahkame Mawaqit".
For Pilgrims Travelling By Air
It is well understood that the pilgrims
travelling by air have to cross, often
unknowingly, the Miqat of Najd or Iraq or
their confronting points. Even, sometimes
proceeding to Jeddah, they have to cross the
very precincts of Haram. They, therefore,
have no choice to wear their Ihram after
landing on Jeddah. It is incumbent upon them
to wear Ihram at Karachi Air port or during
their voyage, not later than one or one and
half hour after the aeroplane takes off. It
is the only way to avoid the risk of
crossing Miqat without Ihram. If they fail
to do so, they will be sinful as well as
under an obligation to offer a 'Dam'.
For Indian Pilgrims Proceeding Form
Bombay
On consulting the map it is estimated that
their aeroplane also reaches Jedda after
crossing the confronting point of the Miqat
for Najd or Iraq. Therefore these gentlemen
should also wear Ihram at Bombay Air port or
at the time when an hour or one and a half
hour passes after the aeroplane takes off.
On Reaching Jedda
The travelers by both the routes, air and
sea, first reach Jedda. It is not therefore
improper to call Jedda as the geteway to
Haramain. On reaching Jedda thanks should be
offered to Allah as the cherished
destination has drawn nearer, Ihram will
either be already worn, otherwise it may be
worn on reaching here. Talbiyah should be
repeated with a loud voice at suitable
intervals. The whole of the time spared from
necessities of life should be kept busy with
the remembrance of Allah the Now, the
journey from Jedda to Mecca is very short by
motor vehicles. At a short distance beyond
the intermediate travelling destination 'Bahra'
the two pillars of the 'Haram' boundaries
will become visible. Herefrom onward begins
the Haram of Mecca.
Entrance Into
The Precincts Of Haram
Entrance into the precincts of Haram is, in
fact, the rarely allowed admission into the
magnificent sanctuary of the Lord of Glory,
the Sublime. One should enter these
precincts with careful vital feelings of His
megnificence and dignity. The preceding
Prophets (peace be on them) and virtuous
eminent people in the past have accustomed
to walk from here onward bare-footed. If it
was not from 'Zee-Tuwa', a place outside the
city of Mecca, or at the most on entering
the Holy city of Mecca (Hayatul Qulob of
Makhdom Hashim Sindi). But nowadays, we
generally travel by motor vehicles and a
dropping of our own choice is not possible.
Moreover, our luggage in the bus certainly
keeps our mind attached to it. Hence we
enter the Haram while travelling in a motor
vehicle but at the time of entrance one
should be particular about repeating Talbiya
again and again and about craving mercy of
Allah with utmost expression of humiliation.
Entrance In To
The Holy City Of Mecca
Rule Of Action
Taking a bath before entering the Holy place
of Mecca is a tradition of the Holy Prophet.
This tradition can stand followed if,
nowadays, a person takes a bath on taking a
start from Jedda because nowadays, on
account of motor vehicles this distance is
covered in a very short time. On entering
Mecca he should at first look after his
luggage and manage his lodging so that his
mind does not remain attached therewith.
Thereafter he should come in 'Masjid-e-Haram.
Rule Of Action
It is Mustahab (desirable) for a pilgrim to
enter 'Masjid-e-Haram' through Babussalam
(one of the gates of Masjid-e-Haram). The
original Babussalam still remains on the
very place where it was in the times of the
Holy Prophet. A new gate, however, has been
built confronting the old Babussalam when
Masjid-e-Haram was widened. This new gate,
too, is called Babussalam. Now one should
enter Masjid-e-Haram through this new gate,
but there is no harm to enter through some
other gate. Entrance should be with constant
repetition of Talbiya and most humbly and
submissively, considering the dignity abd
sublimity of Baitullah.
Rule Of Action
The entrance to the Mosque should be with
your right step forward and after saying
Darood Sharif, you should pray in the
following words :
"O Allah ! open unto us the gates of Thy
mercy and render easy for us Thy gates of
(our) livelihood."
If the actual words of the invocation are
not preserved in memory, one may pray to
Allah by repeating the subject matter there
of in one's own language.
At The Time Of Your First Glance On
Baitullah
You should proclaim (Allah-o-Akbar La Ilaha
Ilallaho)
three times and pray in the following words
which have been narrated from Hadith :
"O Allah ! Thou art the Peace and from Thee
is the peace. O, our Lord! keep us alive
with peace";
"O Allah ! Elevate this House of Thee in
reverence, dignity, honour and awefulness
and raise those who perform 'Hajj' or 'Umra'
towards it, in dignity, honour, reverence
and heavenly reward ."
Invocation in the above words is 'Mustahab'
(desirable). In case it is not memorised you
may pray to Allah in your own words for your
good desires. Praying to Allah at this
proper time stands approved.
Rule Of Action
At the time of entering Masjid-ul-Haram one
should not say two Nafl of 'Tahiyyat-ul-Masjid'
because those who come here for the sake of
a 'Tawaf', their 'Tahiyya' (token of
veneration to the mosque) is the 'Tawaf'
itself instead of 'Nafl'.
The First
Thing Tawaf
One who enters Mecca from outside, with any
intention whatsoever, since it is obligatory
for him not to cross the Miqat without
Ihram, therefore, one who comes here will
have to enter the state of Ihram either for
any of the kinds of Hajj or for Umra and
then he will reach Mecca. In any case, the
first thing for him, after getting himself
relieved of the arrangement of his luggage,
is so enter Masjid-e-Haram and perform Tawaf.
But the nature of Tawaf will, of course,
differ in each case. It will be the Tawaf of
Umra for one who performs Hajj-e-Tamattu;
for Mufrid it will be Tawaf-e-Qudom, which
is Sunnst and not Wajib. One who enters the
Ihram of Qiran, he will first perform Tawaf
of Umra and Sa'i. Then he will perform
Tawaf-e-Qudom for Hajj.
The Mode Of
Tawaf
Tawaf (Circumambulation) means turning round
and round something but in the terminology
of Shari'at one's going round the Holy Ka'ba
seven times with the intention of Tawaf is
called 'Tawaf'. One complete circuit is
named as 'Shaut'. Circumambulating any thing
or place other than 'Baitullah' is unlawful.
For 'Tawaf', intention is obligatory.
Without defining an intention 'Tawaf' will
stand unobserved, in whatever number the
circuits may be completed. The intention for
Tawaf, is to be pronounced with these words
:-
"O Allah ! I intend Tawaf for the sake of
Thy pleasure; Render it easy for me and
accord it Thy approval".
To vitalize the sense of this intention in
mind is 'Fardh' (foremost obligation) but to
utter it is words as well is preferable.
With this intention determind as above one
should stand in front of 'Baitullah', on the
side of that corner where 'Hajar-e-Aswad' is
fixed, in such a way that the entire 'Hajar-e-Aswad'
falls on one's right hand. Thereafter, with
the intention of 'Tawaf' one should move a
bit towards right side to such an extent
that 'Hajar-e-Aswad' becomes just in one's
front. While standing in front of 'Hajar-e-Aswad'
one should raise one's hands in the way they
are raised at the time of first 'Takbir:
beginning the prayers, then he should recite
as follows :-
If the above is not preserved in memory in
full or due to rush of people it is
inconvenient to pronounce it completely,
your saying only (Bismillahi Allah-o-Akbar
Wa Lillah Hil Hamd) will suffice.
Thereafter, you are to let your hands down
and to kiss 'Hajar-e-Aswad'. Both your
handsshould touch 'Hajar-e-Aswad' in the
position as they touch the ground at the
time of your prostration in prayers and then
keeping your head between the palms of the
hands kiss the Hajar-e-Aswad with reverence.
If it is not possible even to touch
Hajar-e-Aswad with your hands, you may touch
it with some stick or with some other thing
and then kiss this particular thing. In case
it is also not possible, raise your hands
towards 'Hajar-e-Aswad'. You must be very
careful that you cause no trouble 'o others.
If you feel causing trouble to others, leave
this much even ; only raise your hands upto
your ears in a possition confronting to 'Hajar-e-Aswad'
and then be content with kissing your hands
only, because kissing 'Hajar-e-Aswad' is
only Mustahab (desirable) while causing
trouble to a 'Muslim' is 'Haram' (unlawful,
forbidden). After the Istilam to the
Hajar-e-Aswad you are to move to your right
hand towards the side of the gate of the
Ka'ba and circumambulate 'Baitullah'. On
reaching Rukn-e-Yamani it is Sunnat to touch
it with your both hands or with your right
hand. To kiss it or to touch it with your
left hand is against 'Sunnat'. You may,
however, pass by Rukn-e-Yamani without
having a touch in case you do not find a
chance to do so.
Note :- Baitullah has four corners, Every
corner is called 'Rukn'. The first 'Rukn' is
the corner of 'Hajar-e-Aswad'. Just
confronting to it is the western corner
called Rukn-e-Yamani. The rest two corners
are named as Rukn-e-Shami and Rukn-e- Iraqi,
but in Tawaf, no action is related to those
two corners. On completing a circuit of
Baitullah when you return to Hajar-e- Aswad
you are again to pronounce (Bismillahi
Allah-o-Akbar) and again to kiss
Hajar-e-Aswad or otherwise to touch it and
to kiss your hands as before, In this way
you completed a 'Shaut'. Now, you are to
complete similar seven 'Shauts' starting
from and ending to Hajar-e-Aswad. These
seven 'Shauts' will complete one 'Tawaf'.
After completing seven 'Shauts' you should
perform Istilam of Hajar-e-Aswad in the same
way for the 8th time as well, i.e. you
should kiss it or if you do not find an
opportunity to do so, then you should kiss
your hand etc. as mentioned before.
Rule Of Action
Istilam of Hajar-e-Aswad that is to say its
kissing or touching for the first time as
well as for the 8th time is unanimously
accepted to be as "Sunnat-e-Mu'kkada"
(Emphasized Sunnat). Other 'Istilams' in
between these two are not so much
emphasized.
Rule Of Action
When 'Iqamat' is being pronounced for the
congregation of prayers and at the time of
Imam's standing for 'Khutba' (Sermon),
making a 'Tawaf' is 'Makroh' (undesirable).
With this exception 'Tawaf' is not Makroh at
any time, even at the times when prayers is
treated to be so (Hayatul-Qulob).
Invocations During Tawaf
During Tawaf it is treated to be most
excelent to remain busy with the remembrance
of Allah with the invocations for his
blessings. The invocation offered during
Tawaf is granted by Allah. There is no
particular text for invocation or
remembrance of Allah fixed for this
occasion. In Hadith these two invocations
have been narrated which are very brief. The
one which is to be pronounced between
Rukn-e-Yamani and Hajar-e-Aswad is :-
"Our Lord! Give us good in this worldandgood
in the world hereafter and defend us from
the torment of the Hell."
The 2nd invocation which has been narrated
to be pronounced between Hajar-e-Aswad and
Hatim is :-
"O Allah ! make me content with what Thou
granted to me and bless me with its
abundence ; guard (my family and my wealth)
whatever is behind me. There is no god but
Allah. He is unique, He hath no partner; For
Him is the kingdom and for Him is the
praise. He hath power over all things."
Imam Mohammad says in his 'Mabsot' that it
is not proper to fix particular forms of
invocation for the various places of 'Hajj'
pilgrimage. You may pray for whatever
objects you require and in whatever words
you feel intrested, as sticking to a
particular text of invocation often loses
yours ense of humiliation and tenderness of
your heart. For every Shaut of Tawaf, most
of the different texts of invocation, which
have been narrated from Messenger of Allah
(peace be upon him) but they are not
specifically meant for Tawaf . It these
texts are committed to one's memory and one
can pronounce them understandingly, then
well and good. However, it is, in no way,
advisable that most of the common people
carry some pamphlets in their hands during
their Tawaf and try hard to read out these
texts of invocation without following them.
Therefore, it is far better to pray whatever
one feels, in his own language.
Rule Of Action
During Tawaf, remembrance of Allah is
preferable. Recitation of the Holy Qur'an is
also allowed but remembrance of Allah,
recitation of the Quran or invocation should
not be aloud, so that it may not disturb
others who perform Tawaf. Hence, may be well
realized the undesirability of the noise
made by Mu'allims while teaching invocations
to the people.
Two Rakats Of Prayers After Tawaf
After Tawaf two Rak'ats of prayers
pertaining to Tawaf are Wajib (Hidaya).
These two Rak'ats are Wajib after every
Tawaf; though it may be a Nafl Tawaf (Zubda).
It is Sunnat and preferable to perform these
two Rak'ats on the back side of Maqam- e-Ibrahim
(Bukhari and Muslim). Maqam-e-Ibrahim is the
stone which, for the sake of Hazrat Ibrahim
(the great Prophet, the friend of Allah) was
brought by the angels from Heaven for the
construction of 'Baitullah'. It has the
impression of Hazrat Ibrahim's steps. In the
Holy Quran, these two Rak'ats have been
ordered to be offered behind this stone.
"And take ye the station of Abraham as a
place of prayers."
Rule Of Action
Saying two Rak'ats of Tawaf behind
Maqam-e-Ibrahim means that Maqam-e-Ibrahim
falls between one who performs the prayers
and Baitullah. It is preferable to be as
nearer to Maqam-e-Ibrahim as possible. Yet
there is no harm to be at some distance. To
have an access forward by causing trouble to
others is merely a show of ignorance. Trying
to reach just adjacent to Maqam-e-Ibrahim at
rush hours causes inconvenience to yourself
and annoyonce to others. It is therefore
better to say your prayers at some distance
but do not go far away unnecessarily and
keep Maqam-e-Ibrahim between you and
Baitullah.
Rule Of Action
Two Rak'ats of Tawaf are not lawful to be
offered at undesirable (Makroh) hours, that
is to say, at the time of rising and setting
of the sun and at noon (midday) unlike Tawaf
which is lawful in these hours as well (Zubda).
Rule Of Action
The person who may have an access near
Maqam-e-Ibrahim should say his two Rak'ats
of Tawaf with a brief recitation of the Holy
Quran therein and should leave the place
after a short invocation so that others may
not be annoyed. Long invocations and drawn
out Nafls should be avoided here and if
desired should be said at some other place.
Rule Of Action
These two Rak'ats must be said just after
completion of your Tawaf. Unnecessary delay
is treated to be as Makroh (undesi-
rable). (Zbda).
Rule Of Action
Adding several Tawafs togather and saying
two Rak'ats each for all the Tawafs at a
time is Makroh. But undesirable (Makroh)
hours are an exception when several Tawafs
can be added togather and after these hours
having passed two Rak'ats, each for every
Tawaf can be said at a time though
separately.
Rule Of Action
In case you could not say these two Rak'ats
of Tawaf behind Maqam-e-Ibrahim, they may be
said somewhere in its vicinity or in 'Hatim'.
This obligation will stand discharged even
if the Rak'ats are said out of 'Haram', but
it will be regarded as 'Makroh' (not
desirable).
To Go To
Multazam And Pray
The part of Baitullah which is between 'Hajar-e-Aswad'
and the gate of Baitullah is called Multazam.
Invocations at this place are specially
granted. According to 'Sunnat' you are to go
to Multazam after Tawaf. There, you are to
place your both hands upright in the
direction over your head-on the wall of this
particular part of Ka'ba. You are also to
touch the wall with your breast and cheeks,
and pray to Allah humbly and submissively.
It is an experienced act that such
invocation is never rejected.
To Have A
Drink Of Zamzam Water
After Tawaf it is 'Mustahab' to go to the
well of Zamzam and have a bellyful drink of
Zamzam water while you are facing Baitullah.
This drink should be in three breaths,
reciting 'Baitullah' in the beginning and 'Alhamd-u-lillah'
at the end.
Rule Of Action
Taking a bath or making an ablution with the
water of Zamzam is not proper yet a person
without ablution is allowed to make an
ablution. Doing Istinja or cleaning out the
pollution of your body or clothes is not
lawful with this water (Ghunya).
Idhtiba And
Ramal During Tawaf
The practices of Tawaf so far mentioned are
equally necessary for the observers of every
kind of Tawaf, whether it may be a Tawaf of
Umra or a Tawaf of Hajj and similarly its
observer may be a Mufrid or a Qarin or a
Mutamatte. It may be a Wajib Tawaf or 'Sunnat'
or 'Nafl'. But the Tawaf wherein you have to
observe Sa'i between Safa and Marwah
requires you to perform two more practices
:-
Firstly the Idhtiba, that is, you are to put
the upper sheet of your Ihram on your left
shoulder; taking it through your right
armpit. In Tawaf followed by Sa'i, Idhtiba
is Sunnat only for males from the very
beginning upto the end. But at the tine of
saying two Rak'ats of Tawaf the sheet is to
cover both your shoulders as usual (Zubda).
The second practice is that of 'Ramal' which
is Sunnat in the first three circuits of
Tawaf. The way of performing Ramal is to
walk hurriedly with forceful and narrow
paces while shaking the shoulders like a
brave soldier going to battlefield. But he
is not required to run. (Hayatul Qulob).
Rule Of Action
Idhtiba and Ramal both are Sunnat for males
only. Females are exempted.
Rule Of Action
The first Tawaf performed by a Qarin or a
Mutamatte will be treated as a Tawaf of Umra
whereafter Sa'i of Umra becomes obligatory.
As such, Idhtiba and Ramal are necessary for
both of them, unlike a 'Mufrid' who wore
Ihram' only for 'Hajj'. His first Tawaf will
be treated as Tawaf-e-Qudom whereafter Sa'i
for 'Hajj' is not necessary to be observed
at that very time because he has the choice
to perform Sa'i at that time or after
Tawaf-e-Ziyarat on the 10th day of the
Zilhijja. Anyhow, in case he desires to
perform the Sa'i for Hajj with Tawaf-e-Qudom,
He will also have to observe the Sunnat of
Idhtiba and Ramal in his first Tawaf-e-Qudom.
But it is preferable to perform Sa'i of Hajj
after Tawaf-e-Ziyarat.
Sai Between Safa And Marwah
Safa and Marwa are two hills in the
neighbourhood of Masjid-ul-Haram. The
literal meaning of Sa'i is to run. In the
terminology of Shari'at (Islamic Law) to
make seven rounds between Safa and Marwah,
in a particular way, is called Sa'i. It is
observed as a memorial of a particular
action of Hazrat Isma'il (peace be upon
them). This Sa'i is 'Wajib' both in 'Hajj'
and Umra.
Rules And Conditions For Sai
It is a condition for Sa'i to be performed
after Tawaf. A Sa'i performed before Tawaf
is not valid. It will have to be performed
again after Tawaf. (Zubda). It is not,
however necessary to perform a Sa'i
immediately after Tawaf. Though it is a
Sunnat to do so yet there is no harm if
there is a pause in between due to one's
being tired or on account of some other
requirement (Zubda).
Rule Of Action
For a Sa'i performed after the stay at
Arafat and along with the Tawaf of Ziyarat,
Ihram not a condition. It is even preferable
and desirable to perform Tawaf-e-Ziyarat,
after taking off Ihram in Mina on the 10th
of Zilhijja when you already become free
from offering a sacrifice and having your
head shaven, although it is also permissible
to perform Tawaf-e-Ziyarat before putting
off Ihram. But Ihram is a condition for the
Sa'i of Hajj which is performed before the
stay at Arafat. Similarly, Ihram stands a
condition for a Sa'i of Umra as well.
Rule Of Action
If Sa'i was not performed after
Tawaf-e-Qudom, it must be performed within
Ayyam-e-Nahr after the Tawaf-e-Ziyarat. It
is Makroh to delay Sa'i after the days of
Nahr (Hayat-ul-Qulob).
Rule Of Action
Though Sa'i is 'Wajib' to be performed on
foot yet in case of some excuse it is
allowed with the help of some sort of
conveyance like rickshaw etc. If someone
performs Sa'i on a vehicle without any
excuse, he falls under the obligation of Dam
i.e. offering a sacrifice.
Masnon Mode Of Sai
After Tawaf when you become free from having
a drink of Zamzam Water and ready to go for
Sa'i you should go again to Hajar-e-Aswad
and offer an Istilam for the 9th time, i.e.
you kiss Hajar-e-Aswad if possible,
otherwise touch Hajar-e-Aswad with some
stick or your hand and then kiss it. In case
it is also not possible, kiss both your
hands while keeping them in a confronting
position to Hajar-e-Aswad and proclaim.
Thereafter, according to the traditions of
the Holy Prophet you come out through 'Babus
Safa', though it is also permissible through
some other gate. Then you are to ascend Safa
so high as you may have a look of Baitullah.
Thereupon you are to stand with your face
towards Ka'ba and make up your mind as
follows to perform Sa'i:
"O Allah ! for the sake of Thy pleasure I
intend to complete seven rounds of Sa'i
between Safa and Marwah. Now render it easy
for me and accord it Thy approval."
Vitalizing this Niyyat (your intention) in
mind is sufficient, but to pronounce it in
words is however preferable. Then you are to
raise your hands as they are raised at the
time of invocation and not to raise them in
a position similar to that of
Takbir-e-Tahrima in prayers as most of the
ignorant people do (Manasik, Mulla Ali Qari).
Thereafter, pronounce Takbir and Tahlil
loudly and Darod Sharif with a tender voice,
and Pray to Allah, humbly and submissively.
This is also a place attracting Allah's
approbation. Though it depends upon your own
choice, you may Praise Allah with whatever
words you like and you may pray to Him
whatever you are desirous for, yet the
invocation narrated from the Messenger of
Allah (peace be upon him), particularly for
this place is preferable. The invocation is
:
"There is no God but Allah, He is Unique, He
hath no partner ; The whole universe is only
for Him and for Him is the praise. He gives
life and He brings death."
"He hath power over all things. There is no
God but Allah. He is Unique. He fulfilled
His promise and helped His slave and He
alone defeated the enemies."
Following this invocation there is another
invocation to be recited, narrated from the
Messenger of Allah (peace be upon him).
"O Allah ! Thou said, 'Call on me, I would
respond' and Thou never breakest Thy promise
; and I ask Thee that as Thou hath guided me
to Islam, do not derive me of it till thou
takest me unto Thee while I am a Muslim."
These Takbirat and invocations are to be
repeated three times. Besides this, you may
invoke whatever blessings you desire as it
is a place of approbation. Hereafter you are
to walk, while reciting the name of Allah,
from Safa to Marwah with usual pace. When
you reach within a distance of six cubits
from the place where green pillars have been
erected within the wall, you are to start
running and keep running even after crossing
the other green pillars, upto a distance of
six cubits from these latter pillars. Then
again you are to walk with usual steps. For
this occasion the following invocation has
been narrated from the Messenger of Allah
(peace be upon him) :
"My Lord! Forgive and have mercy! Thou art
Most Powerful, Most Gracious. (Zubda)"
You may however pray for whatever else you
desire as prayers are granted at this place
also.
Rule Of Action
If you are performing Sa'i by means of some
carriage you should speed it up between the
two green pillars provided it does not hurt
others. To run whether on foot or on a
carriage is Sunnat only upto such an extent
that it does not cause annoyance to others.
When you reach Marwah, the hill confronting
to Safa, you are to ascend it and stand
there with your face towards Baitullah. Here
also you are to repeat the practice you
observed on Safa like raising your hands,
pronouncing Takbir-o-Tahlil and praying. You
have thus completed a round of Sa'i.
Thereafter you are to walk back from Marwah
to Safa. This time as well you are to start
running a short while before reaching the
green pillar and upto a short distance
beyond the other green pillar you are to
continue running. Then walking on usual
steps, you are to ascend Safa and as
detailed above you are to raise your hands
in the position of invocation, repeat
Takbir-o-Tahlil and pray as before, Thus you
have completed the 2nd round. In this way
you are to complete seven rounds. Sa'i
commences from Safa and ends on Marwah.
Rule Of Action
It is a Sunnat of the Messenger of Allah
(Peace be upon him) to complete seven rounds
of Sa'i and then to offer two Rak'ats of
prayers by the side of 'Mataf' (where Tawaf
is performed in the Haram. It is howover
permissible to offer two Rak'ats some-
where at Bab-ul-Umra.
Rule Of Action
Cleanliness, ablution and wearing clean
clothes are treated to be Mustahab for the
observance of Sa'i though it stands accomp-
lished otherwise as well (Ghunya).
On Being Free From Sai
Now all the practices pertaining to Ihram
and Umra have come to end provided the
'Ihram' was worn with the intention of Umra
or of Tamattu in Hajj. After being free from
Sa'i you may have your head shaven or at
least have its hair cut equal to a finger's
joint (about an inch) in length. To shave
the head is called 'Halq' and to cut the
hair is called Qasr. With this Halq or Qasr,
Ihram formality has ended. Now, the observer
of Umra alone has become free. Similarly the
observer of Umra pertaining to Hajj-e-Tamattu
has now stood relived from the obligation of
Umra or Tamattu. Formalities of Ihram have
now ended for both of them. They may now
stay in Mecca, like common inhabitants and
wait for the days of Hajj which will
commence from the 8th day of Zilhijja.
During this intervening period they should
not stroll unnecessarily in Bazars or in
meetings. Presences in Haramand frequent
Nafl Tawafs should be treated as Allah's
great bounty.
On the other hand, if a person is Mufrid
that is to say he has worn Ihram from Miqat
for Hajj only or if he is a Qarin and has
worn Ihram from Miqat for Hajj and Umra
both; in each case, Ihram formality is still
existing and as such both of them are bound
to stay in Mecca with all the restrictions
of Ihram. They should try to remain present
in Masjid-e-Haram and spend most of their
time in observing Tawaf to Baitullah which
in fact, should be considered a great boon.
They should avoid useless meetings and
bazars and wait far the days of Hajj which
are due to commence on the 8th day of
Zilhijja.
Rule Of Action
During this waiting period a Nafl Tawaf, if
made, will not include Idhtiba and Ramal.
The Five Days Of
Hajj
The practice and fundamentals of Hajj
commence in a chain from the 7th day of
Zilhijja. On the 7th day the Imam delivers
the first Khutba of Hajj after Zuhr prayers
wherein he explains the practices of Hajj
and gives a program for the next five days.
The First Day -
The 8Th ZilHijja
Today, after sunrise, all the pilgrims are
to go to Mina in the state of Ihram. Mufrid
whose Ihram is for Hajj only and Qarin whose
Ihram is for Hajj and Umra collectively,
both are already with Ihram. The Mutamatte
who had taken off his Ihram after Umra as
well as the inhabitants of Haram will today
wear Ihram at first. They should take a bath
in accordance with Sunnat and should come in
Masjid-e-Haram after wearing Ihram. It is
Mustahab for them to perform a Tawaf. After
saying two Rak'ats of Tawaf they should say
two more Rak'ats for Ihram. Then they should
make up their mind for Hajj in this way :
" O Allah ! I intend to perform Hajj for the
sake of Thy pleasure. Render it easy for me
and accord it Thy approval."
With this Niyyat they should repeat Talbiya
No sooner did you repeat Talbiya the Ihram
for Hajj started. Now you have come under
all the aforementioned restrictions of
Ihram. Now, you should proceed to Mina which
is a vast open field between the two sided
hills at a distance of 3 miles from Mecca.
It is Sunnat to say five times prayers from
the Zuhr prayers of the 8th Zilhijja upto
the Fajr prayers of the 9th in Mina and to
Stay here this night. It is Makroh this
night to stay in Mecca or to reach Arafat.
(The Annotation to Zubda).
The 2nd Day, The
9th ZilHijja The Day Of Arafat
Today you are to perform the most important
fundamental of Hajj, without which Hajj does
not stand performed. Today, when the sun
rises a bit high you are to set out for
Arafat from Mina. Outside the precincts of
Haram and at a distance of 9 miles from
Mecca, Arafat is that great open field where
the Holy Prophet Hazrat Adam and Hazrat
Hawwa were mutually acquainted and met
together after their separation. This very
acquaintance (ma'rifa or t'aruf) is said to
be the root of the name of Arafat.
The boundaries of this open field are fixed
on all four sides. The Saudi Arabian
Government has now marked these boundaries
prominently so that the " Stay at Arafat",
which is the most essential fundamental of
Hajj, is not erroneously performed out side
the precincts of Arafat. On the side from
which the pilgrims enter this open field
there is a big mosque called Masjid-e-Namira,
which was built by the Holy Prophet Hazrat
Ibrahim Khalil-ul-Lah (Peace be upon him).
This mosque is just at the edge of the
open-field of Arafat. The piece of land
below the western wall of this Mosque is out
of Arafat and is called Batn-e-Urana. It is
not within the boundaries of Arafat. A stay
here is not valid.
Now-a-days, it is observed that many tents
are pitched in this very place, Batn-e-Urana.
If these people leave their tents at the
time of waqof (stay) and enter the
boundaries of Arafat their Hajj will however
stand discharged, otherwise it will stand
null and void. This should be carefully
understood. Mu'allims should not be relied
upon in this respect. The stay can be held
anywhere within the surrounding of Arafat
but a stay near Jabal-e-Rahmat (A hill in
Arafat) is preferable.
Waqof-e-Arafat
The literal meaning of Waqof is to stay. The
stay at Arafat for a while from the time
after Zuhr (Midday) on the 9th of Zilhijja
up to the daybreak (on the 10th) is the
basic fundamental of Hajj. It is Wajib to
stay at Arafat till sunset of the 9th. It is
Mustahab to take a bath before moon but if
it is difficult, making an ablution only
will also suffice. Being so prepared a
pilgrim should go to Masjid-e-Namira. Here
the Imam-ul-Muslimin (The leader i.e., ruler
of the Muslims) or his vicegerent will
deliver the 2nd Khutba of Hajj which is
Sunnat, not Wajib. He will then lead the
congregation of Zuhr and Asr prayers taking
them togather in the time of Zuhr. In this
case two Sunnat prayers of Zuhr will be
abandoned.
Rule Of Action
On the day of Arafa in Arafat, this
combining of Zuhr and Asr prayers togather
in the time of Zuhr is Sunnat or Mustahab
but this is subject to the condition that
you are wearing the Ihram of Hajj and the
prayers are performed in the leadership of
Imam-ul-Muslimin or his vicegerent. Firstly
Zuhr and then Asr prayers are to be
performed separately.
Rule Of Action
A great majority of Sahaba (the Companions
of the Holy Prophet) is of the view that
like all other prayers in general, in the
prayers will be performed by a stationed
person. But according to some of the Sahaba,
a stationed person also will have to cut
short the prayers of this day from four
Rak'ats to two Rak'ats as one of the
particular practices of Hajj. In the Mosque
of Namira, if Zuhr and Asr prayers are led
by a stationed Imam and he cuts short the
Prayers, according to Jumhor (a great
majority of Ulama) such prayers will stand
void and its revision will be Wajib. This is
a case which is usual now-a-days that a
stationed Imam leads the congregation of the
prayers while cutting them short in two
Rak'ats. Therefore, you should say your
prayers with congregation at your own places
in tents. Zuhr prayers should be said in the
time of Zuhr and Asr prayers in the time of
Asr. The condition for combining both the
prayers togather in the time of Zuhr is that
they are said under the leadership of Imam-ul-Muslimin
or his deputy. Since the leader (Imam) in
prayers, inspite of his being stationed,
cust short the prayers, therefore the
prayers of a Hanafi, stationed or traveller,
does not stand discharged under his
leadership.
Manson Mode Of Waqof-e-Arafat
Proper time of Waqof is from afternoon to
sunset. A pilgrim may stay anywhere he likes
in the Arafat field but it is preferable to
stay near the well known hill of Arafat,
Jabalur Rahmat where the Mauqif (the place
of stay) of the Messenger of Allah (peace be
upon him) is situated. If you cannot
approach that actual place easily then it is
better to reach as near it as possible. But
if it is difficult to approach near Jabalur
Rahmat or it is very difficult to locate his
own tent on return, as is very usual
nowadays, the pilgrim should then observe
Waqof in his own tent. The real worth wanted
in this respect is the tranquility and
humiliation of your heart and that can be
achieved only when your heart is not
attached to your belongings and relatives or
companions behind.
Rule Of Action
It is highly preferable to observe Waqof in
a standing position facing Ka'ba upto the
time of sunset but in case it is difficult,
you should try to stand as long as you can
and then you may sit and stand again when
you regain your rosistence. During this
period you should remain busy in humble
pronouncement of Talbia, recitation of the
Holy Qur'an, Darod Sharif, Istighfar
(seeking forgiveness of Allah) and
remembrance of Allah. You should implore
before Allah for all mundane and heavenly
design for yourself, for all your relations,
friends and for all Muslim brethren. This is
the time when implorations and invocations
are responded and very scarcely this
opportunity falls to one's lot. On this day
you should abstain from even the permissible
but unncessary mutual talks. the Whole time
should be spent in the remembrance of Allah
and invocations before him.
Rule Of Action
In the invocations of Waqof it is Sunnat to
raise your hands in praying position but on
feeling tired you may pray with your hands
let down as usual. It is narrated from the
Holy Prophet that the raised his hands and
pronounced ( Allah-o-Akbar Wa Lillahil Hamd)
three times and thereafter he said this
invocation :
"There is nio God but Allah, He is Unique,
He hath no partner. The whole universe is
for him and for Him is the praise. O Allah!
keep me on the guidance and purify me with
piety and forgive me in the Hereafter and in
this world."
The Holy Prophet (Peace be upon him) then
let his hands dawn for as long a time as can
be taken for the recital of Surah Fatiha.
Then again he raised his hands and repeated
the same words and invocation. Thereafter he
again let his hands down for the same time
equivalent to the recital of Sura Fatiha,
and again for the third time he repeated the
same words and invocation with raised hands
(Zubda).
The Invocations At The Time Of Waqof
It is a fact that the best invocations are
those which are prayed for humbly and
earnestly, in whatever language they may be.
but on the other hand, it is also a fact
that everyone does not know the etiquette
and adequacy of invocations. Oh, could we
but sacrifice our own selves, our belongings
and our parents, for the Messenger of Allah
(Peace be upon him) that he taught us
invocation beyond our imagination, for our
wordly wants and needs, along with our
religious designs. These invocations have
been compiled by Ulama in regular books. For
example, Al-Hizb-ul-A'zam and its extract
Munajat-e-Maqbol have been published. They
are available everywhere. Translation of
prayers may also be available with the
texts. There is plenty of time to repeat all
the invocations contained in Al-Hizbul-A'zam
or Munajat-e-Maqbol. But please note that
only repeating an invocation is not the aim.
The aim is to pray to Allah. As such, the
persons not conversant with Arabic language
should better pray to Allah after having the
words of translation fully understood. In
case it is not possible, Please read it as
it is. It is hoped that mere reading of the
invocations will also attract Allah's
approval. Alongwith these invocations,
whatever needs you know about yourself, your
family members, your friends and Muslims in
general, you may pray to Allah for them
also, in your own language. Some invocations
are to follow further in this very book. At
least these invocations should continue to
be repeated upto the time the sunsets. It is
Makroh to delay after sunset.
The Messenger of Allah (Peace be upon him)
said, "The best invocation on the day of
Arafa, and the best of all the invocations I
ever offered or other holy Prophets before
me ever offered is :
"There is no god but Allah : He is Unique ;
He hath no partner, the whole universe is
for Him and for Him is the praise, and He
hath power over all things."
It is a brief invocation. It should be
repeated again and again. But the time is
abundant and opportunity is in hand. It
should be availed of for praying to Allah
imploringly for all your mndane and heavenly
desires in your own language as well. These
invocations should include all your
relations, friends, connexions and all
Muslims. For all our mundane and heavenly
designs no one can suggest more adequate and
more comprehensive invocations than those
taught by the Messenger of Allah (Peace be
upon him). These invocations have been
compiled by Ulama in some of the books.
Mulla Ali Qari has collected these
invocations in his Hizbul-A'zam; an extract
of which has been compiled by Maulana Thanvi
in his Munajat-e-Maqbol. these invocations,
if heartfelt and pronounced with attentive
mind, will attract all your mundane rewards
as well as heavenly betterment. However, out
of all these invocations, hereunder we give
some selected comprehensive invocations for
those who cannot manage to repeat all. At
least they should be prayed for humbly and
earnestly with their meaning thoroughly
understood. The invocations are :
"O Allah ! I have done much wrong to myself
and none can forgive my sins except Thou, so
forgive me with Thy special forgiveness and
have mercy on me, no doubt Thou art
Oft-forgiving, All Merciful. O Allah! grant
me forgiveness by which Thou may improve my
affairs in both the worlds and turn unto me
with Thy approval to the penitence of mine
which I may never violate. Make me steadfast
on the path of uprightness wherefrom I never
go astray. O Allah! turn me from the
baseness of disobedience to the esteem of
obedience."
Rule Of Action
A person who gets out of the precincts of
Arafat before sunset, he is bound to return
and leave Arafat after sunset ; otherwise he
will fall under the obligation of Dam i.e.,
an offering of animal's sacrifice.
Rule Of Action
If a person, through an excuse, cannot have
a chance of Waqof in Arafat on the 9th
Zilhijja from afternoon upto the sunset, he
is allowed to observe Waqof after the sunset
on the night of the 10th Zilhijja before
daybreak. The obligation will thus stand
discharged (Manasik of Mulla Ali).
Proceeding From Arafat To Muzalifa
Muzdalifa is situated within the boundaries
of Haram at a distance of 3 miles towards
the east from Mina. You are to reach
Muzdalifa on the night of the 10th Zilhijja
after being free from the Waqof in Arafat.
Maghrib and Isha prayers are to be said
togather in the time of Isha. The name of
Allah and Talbia should be continuously
repeated throughout the way. On this day, it
is not permissible for the Hajj Pilgrims to
say their Maghrib prayers in Arafat or on
the way to Muzdalifa. It is Wajib to delay
their Maghrib prayers and to say it is
Muzdalifa alongwith Isha prayers. The Waqof
Fardh prayers of Isha should be said
immediately after the Fardh prayers of
Maghrib. Sunnat prayers of Maghrib as well
as Sunnat and Witr prayers of Isha should be
said afterwards (Zubda).
Rule Of Action
In Muzdalifa both the prayers of Maghrib and
Isha are to be performed with one solitary
Azan (call to prayers) and one Iqamat.
Rule Of Action
It is Wajib to combine togather Maghrib and
Isha prayers at the time of Isha in
Muzdalifa and a congregation is not a
precondition there for (Hayat-ul-Qulob).
Rule Of Action
Maghrib prayers, if said in Arafat or on the
way to Muzdalifa, will have to be revised on
reaching Muzdalifa.
Rule Of Action
If a person reaches Muzdalifa before the
time of Isha, he should wait and postpone
his Maghrib prayers upto the time of Isha
when both these prayers, Maghrib and Isha
should be added together (Zubda).
Rule Of Action
In Muzdalifa, it is Mustahab to wake at
night and remain busy in adoration to Allah.
In the opinion of some Ulama this night is
more excellent than Lailat-ul-Qadr even (Zubda).
Rule Of Action
It is Sunnat-e-Mu'kkada (emphasised Sunnat)
to stay at Muzdalifa on the night of 10th
Zilhijja i.e. the night of Id-ul-Adhha (Hayat-ul-Qulob).
The Third Day Of
Hajj
Waqof-e-Muzdalifa
Today is the 10th of Zilhijja. Today the
Hajj Pilgrims have to perform many Wajibat
(plural of Wajib) and Faraidh (plural of
Fardh) of Hajj. That is why they have been
exempted from saying Id Prayers. The first
Wajib is the Waqof in Muzdalifa the duration
of which of from the appearance of Fajr (day
break) to some time before the rising of the
sun. This Wajib however stands discharged if
someone goes to Mina a short while after the
appearance of Fajr without waiting for the
sunrise. though only saying Fajr prayers in
Muzdalifa does also suffice the fulfillment
of this Wajib yet Sunnat is this that the
sunrise should be waited for.
Rule Of Action
Waqof can be observed anywhere within the
surroundings of Muzdalifa open-field with
the exception of Wadi-e-Muhassir (the Valley
of Muhassir) which is a place out of
Muzdalifa towards Mina. This is the place
where the Divine punishment had desce nded
upon the people of the elephant (Ashab-e-fil).
It is also known, nowadays, by the name of
Wadi-e-Nar. On its entrance, the Government
of Saudi Arabia has fixed a notice board so
that no one stays in Wadi-e-Muhassir by
mistake. It is preferable to observe Waqof
near Mash'ar-e-Haram which is also called as
Jabal-e-Quzah. If due to rush of people it
is difficult to reach there you may observe
Waqof after offering your Fajr prayers in
darkness (Just after daybreak) wherever you
have been staying. During this Waqof also,
you should remain busy with Talbiya, Takbir,
Tahlil, Istighfar, Tauba (turning to Allah
in penitence) and Darod.
Rule Of Action
Waqof-e-Muzdalifa is Wajib but for women and
very old, weak and ailing persons it is
permissible that they abandon the Waqof and
go straight to Mina. Any Kaffara-e-Dam (i.e.
atonement by way of animals' sacrifice) is
also not Wajib on them on this account. But
of course, if mail persons abandon this
Waqof without any ailment or very old age
they will certainly fall under the
obligation of Dam.
Rule Of Action
This distinction between an ailing and an
unailing person that an ailing person is not
bound to offer a 'Dam' on abandoning the
Waqof is exclusively related to
Waqof-e-Muzdalifa. Violation of any of other
abstinances of Ihram inspite of its being on
account of illness will however impose
obligation of Dam (Zubda).
Proceeding To
Mina From Muzdalifa
A short while before the sunrise which may
be equivalent to the time sufficing two
Rak'ats of prayers, you are to proceed to
Mina from Muzdalifa. Delaying your
proceeding is contrary to Sunnat (Hayat-ul-Qulob).
It is also a Sunnat to collect from
Muzdalifa seven pebbles equal to a big gram
or a date-stone in size for the purpose of
Rami at Jamarat-ul-Aqaba.
The 2nd Wajib Of
10th ZilHijja
The Rami At Jamrat-Ul-Aqaba
Today on reaching Mina, the first thing to
do is the Rami at Jamarat-ul-Aqaba which is
Wajib on this very day. It may please be
noted that there are three such places in
Mina which are called as Jamarat. Seven
pebbles are pelted on each of these Jamarat.
The first Jamra is near the mosque of Mina
i.e. Masjid-e-Khaif. It is called
Jamrat-ul-'Ola. The 2nd Jamra is next to the
first and is called Jamrat-ul-Aqaba is
situated at the end of Mina. Today on the
10th Zilhijja, you are to perform Rami with
seven pebbles on Jamrat-ul-Aqaba only. Rami
literally means pelting of stones or
pebbles. This Rami is observed as a memorial
of that approved action of Hazrat Ibrahim
(Abraham) which he did at the time he took
his son Hazrat Isma'il (Ishamel) for
offering him as sacrifice and the satan
tried to mislead him. At that time Hazrat
Ibrahim repelled the satan by throwing
pebbles at him.
Rule Of Action
For the Rami of the First day at
Jamrat-ul-Aqaba, it is Mustahab to bring
seven pebbles from Muzdalifa; Yet collecting
them from anywhere else is also permissible.
But they should not be collected from the
neighbourhood of Jamarat, because the
pebbles lying near Jamarat are reprobated in
the eyes of Allah as clearly stated in
Hadith. The pebbles thrown by those pilgrims
whose Hajj has been approved by Allah are
lifted up. For the Rami to be done at
Jamarat in the coming days, It is not Sunnat
to bring pebbles from Muzdalifa. They should
be collected from somewhere else but not
from the neighbourhood of Jamarat (Zubda).
Rule Of Action
The pebbles should be of the size of big
grams. It is permissible even if they are
equal to date-stones in size. It is Makroh
to perform Rami with big stones (zubda).
How To Perform Rami At Jamrat-Ul-Aqaba
The Masnon time for the Rami performed at
Jamrat-ul-Aqaba on the 10th Zilhijja is from
sunrise till moon. It is also permissible
from noon to sunset but after sunset it is
Makroh. This, however, excludes the old aged
and ailing persons as well as the women for
whom this Rami is not Makroh even after
sunset (Zubda.) Nowadays the concourse of
people becomes so intense that some
causalties have even occurred in the attempt
to perform Rami before noon. Therefore the
permissibility to perform Rami upto sunset
should be availed of. If women do not find
it convenient before sunset, they should
perform Rami after sunset. Likewise ailing
and weak male persons may also perform Rami
after Maghrib, and they should not miss it.
Rule Of Action
It is Makroh to perform Rami with impure
pebbles, it is therefore advisable to wash
them before Rami though there is no Harm in
using them unwashed unless their impurity
becomes certain.
Rule Of Action
You are to stay at five arms length at least
from Jamrat-ul-Aqaba though harmless to
stand at a farther distance. You should then
pelt the pebbles one by one at the Jamra
with your right hand while pronouncing "Bismillah
hi Allah-o-Akbar" with the throw of every
pebble. This invocation should also be
repeated if safe in memory :-
"(I throw this pebble) in order to debase
the satan and to please the most Gracious
Allah;
O Allah : Render my Hajj approved and accord
Thy approbation to my effort and forgive my
sins."
Rule Of Action
If you pelt all the seven pebbles with one
throw, they will be treated as one and you
will have to complete the number of seven.
Rule Of Action
Talbiya is to be discontinued as soon as you
start Rami at Jamrat-ul-Aqaba.
Rule Of Action
On this date having a further stay after
Rami at Jamrat-ul-Aqaba for the purpose of
offering invocations is not Sunnat. The
Pilgrim should return to his abode after
Rami. To perform Rami at other Jamarat on
this vary date is merely out of ignorance.
Necessary Rules Of Action Pertaining To Rami
Though the observance of Rami after Maghrib
on the 10th Zilhijja is Makroh for all
persons with the exception of ailing persons
and women, yet this Wajib stands discharged
on observing Rami within the time before
appearance of Fajr.
Rule Of Action
In case the night after the 10th Zilhijja
passedaway and the Rami remained
unperformed, its accomplishment after this
due time would stand Wajib and at the same
time you would be bound to offer a Dam i.e.
sacrifice on account of the Rami being
delayed.
Rule Of Action
Males, females, ailing persons and old aged
people, all are required to perform Rami by
themselves. To get the Rami performed
through an agent is not permissible without
any lawful excuse. And the admitted lawful
excuse is only that sort of illness or
weakness on account of which you may be
allowed to offer your prayers while sitting.
That person is also lawfully excused who is
put to hard troubles for reaching Jamarat
even in a carriage ; or he is unable to walk
on foot and no conveyance is available to
him. Such a person may get the Rami
performed through and agent on his behalf.
(Lubab-166-Ghunya, Page 100).
Rule Of Action
The person, who is to fulfill Rami on some
other's behalf, should preferably observe
his own Rami first and then he may represent
others. On the days when Rami is performed
on all the three Jamarat and should
thereafter perform Rami on the three Jamarat
on other's behalf, It is also, however,
permissible that on the first Jamra he
throws his own seven pebbles immediately
followed by another seven on other's behalf
and completes the observance of Rami on the
2nd and the 3rd Jamra in the same way.
Nowadays, due to intense rush of people this
very mode of performing Rami is convenient.
But he must not perform Rami in the way that
his own solitary pebble is thrown followed
by another solitary pebble on other's
behalf, because it stands Makroh. First he
should finish his own seven pebbles and then
start throwing other seven on other's behalf
(Ghunya,P.100).
Rule Of Action
The validity of the Rami performed by some
agent on behalf of an excused person is
subject to the condition that the excused
person deputes him as his agent by himself.
A Rami performed without deputation by the
excused person does not stand valid. Anyhow,
on behalf of little children and insane or
senseless persons, their guardians are
lawfully allowed to perform Rami of their
own (Zubda with reference to Lubad).
Rule Of Action
It is not necessary for the pebble to touch
the Jamra. If it fells down in the
neighbouring surrounding of the Jamra, it
also stand lawful. The neighbouring
surrounding is within that boundary fence
which has been constructed in the shape of a
wall around every Jamra. In case a pebble
does not fall in this particular compound
another fresh pebble should be thrown to
replace it.
Rule Of Action
The pebbles should be thrown at the base of
the Jamra yet there is no harm if the pebble
touches the Jamra a little higher.
Sacrifice The 3rd
Wajib Of The 10th ZilHijja
It is Wajib for a Qarin and a Mutamatte'
that after being free from Rami they do not
have their heads shaven or their hair cut
until they discharge their Wajib of offering
sacrifice ; otherwise they will fall under
the obligation of Dam. Offering sacrifice is
not Wajib, of course, for a Mufrid who has
worn Ihram for Hajj only. For him, it is
Mustahab only. It is lawful for him not to
offer any sacrifice and to have his head
shaven.
Rule Of Action
If Qarin and Mutamatte' cannot afford to
spend money or offering sacrifice, they can
keep ten fasts in compensation thereof but
this is subject to the condition that three
fasts out of the ten must be kept upto the
day of 'Arafa. The rest seven fasts can be
kept after return whenever convenient. If
the above mentioned three fasts are not kept
upto Arafa, the sacrifice will stand binding
to be offered. In case the pilgrim does not
afford sacrifice he will be allowed to get
himself relieved from the restrictions of
Ihram by having his head shaven but at the
same time he will be obliged to offer two
Dams. One for Qarin or Tamattu and the other
for Jinayat which becomes Wajib on account
of having his head shaven before offering
sacrifice (Zubda).
Halaq or Qasar
Wajib Of The 10th ZilHijja
After offering sacrifice it is Wajib to have
your head shaven or your hair cut equal in
length to a joint of a finger (about one
inch). But it is not necessary to be done
today. It may be done at any time upto the
12th of Zilhijja but you will remain under
the restrictions of Ihram whatever length of
time you may pass until you have your head
shaven or your hair cut. In case you have
your head shaven or your hair cut on the
10th of Zilhijja you will be relieved from
Ihram formalities. Now, wearing sewn
clothes, using perfumes, pruning nails and
having your hair cut, all these things
become lawful for you, but your enjoying a
sexual intercourse with your wife will not
be lawful until you are relieved from the
obligation of Tawaf-e-Ziyarat i.e. Tawaf-e-
Fardh.
Rule Of Action
For a woman, having her head shaven is
prohibited. She has been commanded only to
have her hair cut. She should have the hair
of her whole head cut for a length of a
finger joint. However a hair cut of one
fourth of her head will also suffice her for
being relieved from Ihram restrictions (Zubda).
Rule Of Action
It is not lawful to prune your nails or trim
your moustaches before having your head
shaven or your hair cut. In case of your
doing so you will stand liable for its
atonement (Ghunya).
Rule Of Action
Doing the Halq of Hajj in Mina is Sunnat.
You are allowed to do Halq anywhere in Haram.
If you perform the Halq outside the
precincts of Haram you will be liable to
offer a Dam (Hayat-ul-Qulob).
Important Note
After being free from Rami and
Jamarat-ul-Aqaba the discharge of two Wajibs
i.e. the sacrifice and then the Halq is not
essential on the very day of the 10th
Zilhijja. They can be discharged upto the
12th. If after Rami at Jamarat-ul-Aqaba you
feel difficult to offer the sacrifice due to
rush of people you should not put yourself
in trouble unnecessarily. The sacrifice, if
not offered today, can be postponed till the
next two days. But indeed, for a Qarin and
Mutamatte', the Halq and the Qasr are not
lawful unless the sacrifice is offered and
they would not be relieved from the
restrictions of Ihram until they perform the
Halq or the Qasr.
Tawaf-e-Ziyarat
The Most Important Pracitce Of The 10th
ZilHijja
Other than Ihram there are only two
fundamentals and Fardh obligations of Hajj.
The First is Waqof-e-Arafat and the 2nd is
Tawaf-e-Ziyarat of 10th Zilhijja. According
to Sunnat this Tawaf is to be performed
after your being free from Rami, sacrifice
and Halq ; but the Fardh stands discharged
even if Tawaf-e-Ziyarat is performed prior
to all these practices.
Rule Of Action
The preferable time for Tawaf-e-Ziyarat is
the 10th Zilhijja, but it is permissible
upto the 12th Zilhijja before sunset. In
case of delay beyond the 12th Zilhijja a Dam
will stand obligatory and even then the
Tawaf obligation will remain undischarged.
This Tawaf can neither be nullfied in any
case nor it can be discharged by any
substitution. In deed, it remains obligatory
throughout your life and until it is
rendered discharged your enjoying a sexual
intercourse or kissing and embracing with
your wife will remain unlawful and forbidden
(Haram) (Ghunya).
Rule Of Action
On your being free from Tawaf-e-Ziyarat all
the abstinances of your Ihram are rendered
lawful (Halal). Having a sexual intercourse
with your wife is also rendered lawful.
Rule Of Action
For a woman who is with menses or a blood
discharge of a child birth, Tawaf is not
permissible. If the menses or blood
discharge of child birth commences on the
10th Zilhijja and she does not attain to
cleanliness till the 12th Zilhijja, she will
have to postpone Tawaf-e-Ziyarat and no Dam
will be obligatory for her on this
postponement. Tawaf-e-Ziyarat is not
possible until she attains to cleanliness
and without Tawaf-e-Ziyarat she cannot go
back to her homeland. In case she returns
home, even then this obligation will stand
undischarged throughout her life and at last
she will have to be present again in Mecca
and perform Tawaf. It is therefore necessary
to wait till she attains to cleanliness from
menses and birth-blood discharge.
Sai Of hajj
Sai Between Safa And Marwah
Safa and Marwa are two hills in the
neighbourhood of Masjid-ul-Haram. The
literal meaning of Sa'i is to run. In the
terminology of Shari'at (Islamic Law) to
make seven rounds between Safa and Marwah,
in a particular way, is called Sa'i. It is
observed as a memorial of a particular
action of Hazrat Isma'il (peace be upon
them). This Sa'i is 'Wajib' both in 'Hajj'
and Umra.
Rules And Conditions For Sai
It is a condition for Sa'i to be performed
after Tawaf. A Sa'i performed before Tawaf
is not valid. It will have to be performed
again after Tawaf. (Zubda). It is not,
however necessary to perform a Sa'i
immediately after Tawaf. Though it is a
Sunnat to do so yet there is no harm if
there is a pause in between due to one's
being tired or on account of some other
requirement (Zubda).
Rule Of Action
For a Sa'i performed after the stay at
Arafat and along with the Tawaf of Ziyarat,
Ihram not a condition. It is even preferable
and desirable to perform Tawaf-e-Ziyarat,
after taking off Ihram in Mina on the 10th
of Zilhijja when you already become free
from offering a sacrifice and having your
head shaven, although it is also permissible
to perform Tawaf-e-Ziyarat before putting
off Ihram. But Ihram is a condition for the
Sa'i of Hajj which is performed before the
stay at Arafat. Similarly, Ihram stands a
condition for a Sa'i of Umra as well.
Rule Of Action
If Sa'i was not performed after
Tawaf-e-Qudom, it must be performed within
Ayyam-e-Nahr after the Tawaf-e-Ziyarat. It
is Makroh to delay Sa'i after the days of
Nahr (Hayat-ul-Qulob).
Rule Of Action
Though Sa'i is 'Wajib' to be performed on
foot yet in case of some excuse it is
allowed with the help of some sort of
conveyance like rickshaw etc. If someone
performs Sa'i on a vehicle without any
excuse, he falls under the obligation of Dam
i.e. offering a sacrifice.
Masnon Mode Of Sai
After Tawaf when you become free from having
a drink of Zamzam Water and ready to go for
Sa'i you should go again to Hajar-e-Aswad
and offer an Istilam for the 9th time, i.e.
you kiss Hajar-e-Aswad if possible,
otherwise touch Hajar-e-Aswad with some
stick or your hand and then kiss it. In case
it is also not possible, kiss both your
hands while keeping them in a confronting
position to Hajar-e-Aswad and proclaim.
Thereafter, according to the traditions of
the Holy Prophet you come out through 'Babus
Safa', though it is also permissible through
some other gate. Then you are to ascend Safa
so high as you may have a look of Baitullah.
Thereupon you are to stand with your face
towards Ka'ba and make up your mind as
follows to perform Sa'i:
"O Allah ! for the sake of Thy pleasure I
intend to complete seven rounds of Sa'i
between Safa and Marwah. Now render it easy
for me and accord it Thy approval."
Vitalizing this Niyyat (your intention) in
mind is sufficient, but to pronounce it in
words is however preferable. Then you are to
raise your hands as they are raised at the
time of invocation and not to raise them in
a position similar to that of
Takbir-e-Tahrima in prayers as most of the
ignorant people do (Manasik, Mulla Ali Qari).
Thereafter, pronounce Takbir and Tahlil
loudly and Darod Sharif with a tender voice,
and Pray to Allah, humbly and submissively.
This is also a place attracting Allah's
approbation. Though it depends upon your own
choice, you may Praise Allah with whatever
words you like and you may pray to Him
whatever you are desirous for, yet the
invocation narrated from the Messenger of
Allah (peace be upon him), particularly for
this place is preferable. The invocation is
:
"There is no God but Allah, He is Unique, He
hath no partner ; The whole universe is only
for Him and for Him is the praise. He gives
life and He brings death."
"He hath power over all things. There is no
God but Allah. He is Unique. He fulfilled
His promise and helped His slave and He
alone defeated the enemies."
Following this invocation there is another
invocation to be recited, narrated from the
Messenger of Allah (peace be upon him).
"O Allah ! Thou said, 'Call on me, I would
respond' and Thou never breakest Thy promise
; and I ask Thee that as Thou hath guided me
to Islam, do not derive me of it till thou
takest me unto Thee while I am a Muslim."
These Takbirat and invocations are to be
repeated three times. Besides this, you may
invoke whatever blessings you desire as it
is a place of approbation. Hereafter you are
to walk, while reciting the name of Allah,
from Safa to Marwah with usual pace. When
you reach within a distance of six cubits
from the place where green pillars have been
erected within the wall, you are to start
running and keep running even after crossing
the other green pillars, upto a distance of
six cubits from these latter pillars. Then
again you are to walk with usual steps. For
this occasion the following invocation has
been narrated from the Messenger of Allah
(peace be upon him) :
"My Lord! Forgive and have mercy! Thou art
Most Powerful, Most Gracious. (Zubda)"
You may however pray for whatever else you
desire as prayers are granted at this place
also.
Rule Of Action
If you are performing Sa'i by means of some
carriage you should speed it up between the
two green pillars provided it does not hurt
others. To run whether on foot or on a
carriage is Sunnat only upto such an extent
that it does not cause annoyance to others.
When you reach Marwah, the hill confronting
to Safa, you are to ascend it and stand
there with your face towards Baitullah. Here
also you are to repeat the practice you
observed on Safa like raising your hands,
pronouncing Takbir-o-Tahlil and praying. You
have thus completed a round of Sa'i.
Thereafter you are to walk back from Marwah
to Safa. This time as well you are to start
running a short while before reaching the
green pillar and upto a short distance
beyond the other green pillar you are to
continue running. Then walking on usual
steps, you are to ascend Safa and as
detailed above you are to raise your hands
in the position of invocation, repeat
Takbir-o-Tahlil and pray as before, Thus you
have completed the 2nd round. In this way
you are to complete seven rounds. Sa'i
commences from Safa and ends on Marwah.
Rule Of Action
It is a Sunnat of the Messenger of Allah
(Peace be upon him) to complete seven rounds
of Sa'i and then to offer two Rak'ats of
prayers by the side of 'Mataf' (where Tawaf
is performed in the Haram. It is howover
permissible to offer two Rak'ats some-
where at Bab-ul-Umra.
Rule Of Action
Cleanliness, ablution and wearing clean
clothes are treated to be Mustahab for the
observance of Sa'i though it stands accomp-
lished otherwise as well (Ghunya).
On Being Free From Sai
Now all the practices pertaining to Ihram
and Umra have come to end provided the
'Ihram' was worn with the intention of Umra
or of Tamattu in Hajj. After being free from
Sa'i you may have your head shaven or at
least have its hair cut equal to a finger's
joint (about an inch) in length. To shave
the head is called 'Halq' and to cut the
hair is called Qasr. With this Halq or Qasr,
Ihram formality has ended. Now, the observer
of Umra alone has become free. Similarly the
observer of Umra pertaining to Hajj-e-Tamattu
has now stood relived from the obligation of
Umra or Tamattu. Formalities of Ihram have
now ended for both of them. They may now
stay in Mecca, like common inhabitants and
wait for the days of Hajj which will
commence from the 8th day of Zilhijja.
During this intervening period they should
not stroll unnecessarily in Bazars or in
meetings. Presences in Haramand frequent
Nafl Tawafs should be treated as Allah's
great bounty.
On the other hand, if a person is Mufrid
that is to say he has worn Ihram from Miqat
for Hajj only or if he is a Qarin and has
worn Ihram from Miqat for Hajj and Umra
both; in each case, Ihram formality is still
existing and as such both of them are bound
to stay in Mecca with all the restrictions
of Ihram. They should try to remain present
in Masjid-e-Haram and spend most of their
time in observing Tawaf to Baitullah which
in fact, should be considered a great boon.
They should avoid useless meetings and
bazars and wait far the days of Hajj which
are due to commence on the 8th day of
Zilhijja.
Rule Of Action
During this waiting period a Nafl Tawaf, if
made, will not include Idhtiba and Ramal.
The 11th
ZilHijja The Fourth Day Of Hajj
Out of Wajibat of Hajj now there remained
only a few practices. You are to stay at
Mina for to or three days and to perform
Rami on all the three Jamarat. To spend the
nights of these days as well in Mina is
Sunnat-e-Mu'akkada while according to some
others it is Wajib. It is forbidden to spend
the nights anywhere out-side Mina whether in
Mecca or anywhere else (Irshad-us-Sari).
You are allowed to accomplish the offering
of sacrifice and Tawaf-e-Ziyarat on 11th
Zilhijja, if not already done on the 10th
due to some reason. It is better to be free
from it before Zuhr prayers. After midday
and Zuhr prayers you should proceed for the
purpose of Rami on all the three Jamarat,
The Mustahab time for today's Rami is from
after the moon to sunset. After sunset is
stands Makroh, but if it is performed before
the rising of Fajr on the 12th Zilhijja, it
stands accomplished without falling under
the obligation of any Dam. In case the Fajr
has already expired. Its Qadha has now
become obligatory and in expiation a Dam has
also stood Wajib. Now on the 12th Zilhijja
you are to perform a Rami for his particular
day and a further Rami as a Qadha of the
Rami missed on the 11th. At the same time
you are to offer a Dam for your missing the
Rami on the 11th Zilhijja. To day the Rami
of the 11th Zilhijja is to be so arranged
that first you perform Rami on the first
Jamra with seven pebbles as you have already
performed on the 10th Zilhijja at
Jamrat-ul-Aqaba. On being free from this
Rami you should move aside from the crowd
and should pray to Allah with raised hands
and with your face towards Ka'ba. This
invocation should last at least as long as
it becomes equal to the recitation of 20
verses of the Holy Quran. During this period
you are to remain busy in Takbir, Tahlil,
Istighfar and Darod. You may pray to Allah
for your friends and Muslims in general as
this is also a place of approbation of
prayers (Zubda).
Thereafter you are to reach Jamrat-ul-Wusta
where you are to throw the seven pebbles at
the bottom of the Jamra in the same way as
you have already done. This time as well you
are to move aside from the gathering and
remain busy in Istighfar and invocations
with your face towards Ka'ba. You are then
to reach Jamarat-ul-Aqaba and here as well
you are to perform Rami with seven pebbles
as before. Here you should not stay for
invocation as it is not proved by Sunnat.
For today, this was all which you have since
accomplished. The rest of the time should be
spent in Mina at your own place while
remaining busy with invocations, recital of
the Holy Quran and pronouncing the name of
Allah. This time should not be wasted in
useless engagements or carelessness.
The 12Th
ZilHijja The Fifth Day Of Hajj
In case of your failure in offering
sacrifice or performing Tawaf-e-Ziyarat even
on the 11th day, you should accomplished to
day is only to perform Rami on the three
Jamarat just as you have already done on the
11th Zilhijja. Now your stay any more in
Mina for a Rami on the 13 th Zilhijja
depends upon your own choice. If you desire,
you may proceed to Mecca after being free
from Rami on the 12th Zilhijja provided you
leave Mina before Sunnat. Your leaving Mina
will stand Makroh in case the sun of 12th
Zilhijja has already set while you are still
in Mina.
You should now stay more for tonight in Mina
and should proceed to Mecca after performing
Rami on the 13th Zilhijja. Proceeding to
Mecca after sunset is lawful but with
Karahat (undesirability). Dawning of the
13th Zilhijja on you in Mina renders you
liable to observe another Wajib Rami for
this particular day, In case of your leaving
without Rami a Dam will be obligatory.
Anyhow this facility is there, for the Rami
of the 13th Zilhijja, that it is permissible
to be performed even before noon.
Rule Of Action
To stay in Mina at night and to perform Rami
on the day of the 13th Zilhijja are not
originally Wajib, yet they are preferable.
But indeed, if the 13th Zilhijja dawns on
you in Mina the Rami of the day becomes
Wajib.
Return To
Mecca From Mina
Now on the way from Mina to Mecca your
staying for a while at the place of Muhassab
is Sunnat. Nowadays, the conveyance of Motor
Lorries is not usually in one's own control.
It is therefore very difficult to stay
anywhere on the way. As such, there is no
harm if due to this helplessness one does
not stay at Muhassab (Zaubda).
Out of the practices of Hajj the only
responsibility you have now to discharge is
Tawaf-e-Wida which is Wajib on your return
from Mecca. As long as you stay in Mecca you
should often perform Nafl Tawaf as many as
you can. Presence in Haram, Tawaf to
Baitullah, beholding Baitullah with
veneration, prayers in Haram and recital of
the name of Allah and the recital of the
Holy Quran should be considered as a great
boon which, who knows, one may or may not
happen to achieve my more.
The Holy Quran should be recited in full at
least once in Haram. Alms and charity should
be extended as much as possible. Love with
the people of Mecca and due respect to them
considered necessary and looking down upon
them should be strictly avoided. All kinds
of sins, small or grievous, should be
carefully abstained from, because in Haram
of Mecca, as the reward for one act of
adoration is equivalent to one lac of them,
likewise the punishment of a sin commited in
Haram is most grievous (Zubda).
Tawaf-e-Wida
For the inhabitants outside the boundaries
of Miqat it is Wajib that at the time of
their departure from Mecca they perform a
parting Tawaf. (Tawaf-e-Wida). This is the
last Wajib of Hajj and all three kinds of
Hajj are like in this respect, as it is
Wajib for one who performs any kind of Hajj.
This Tawaf is not however Wajib for the
people of Haram and the inhabitants of
inside the boundaries of Miqat.
Rule Of Action
The woman who has already accomplished all
the fundamentals and Wajibat of Hajj and her
Mahram is going to set out on return
journey, at that time she enters in the
period of her menses or birth-blood
discharge, Tawaf-e-SAdr (Tawaf-e-Wida) no
more remains Wajib for her. She should not
enter the Mosque but instead should stand
near its gate and depart after invocation (Hayat-ul-Qulob).
It is not binding on the Mahram of the woman
and the pilgrims caravan to stay till she
attains her cleanliness.
They many set on at their discretion and
this woman should also return with them.
Rule Of Action
A particular Niyyat (intention) is not
necessary for Tawaf-e-Sadr. A Nafl Tawaf
already performed before your departure is
also sufficient to subtitute for
Tawaf-e-SAdr but it is preferable to perform
a fresh Tawaf with a separate Niyyat exactly
at the time of your departure (Zubda and
Ghunya).
Rule Of Action
After performing Tawaf-e-Sadr if your stay
in Mecca is extended further, the repetition
of Tawaf-e-Sadr at the time of your
departure is Mustahab. (Zubda).
Rule Of Action
After Tawaf-e-Sadr you should offer two
Rak'ats of Tawaf Prayers, Thereafter you
should drink the water of Zamzam while
standing with your face towards Ka'ba and
then you should depart from Haram (Zubda).
Rule Of Action
Before Tawaf-e-Wida and during stay in Mecca
you are at liberty to perform numerous Umras
for which, in order to wear Ihram, you are
bound to go outside the precincts of Haram.
The nearest of the precincts is the place of
Tan'im wherefrom you may come back after
wearing Ihram and perform the practices of
Umra. In this connection Ulama have
different views whethar, while staying in
Mecca and Haram, the observance of several
Umras is better or the often accomplishment
of Tawaf. Hazrat Mulla Ali Qari has
preferred the large number of Tawafs to
frequent Umras and this is what is nearer to
the practices of the companions of the Holy
Prophet and their immediate successors.
(And Allah, I glorify Him, the Most High,
knows best).
Descripitions Of Jinayat
Violations of the restrictions of Ihram and
other dictates of Hajj are called Jinayat.
For these Jinayat the revealed law of Islam
(Shari'at) has imposed some penalties
details of which may be seen in
comprehensive books. We give here an account
of only very necessary dictates for often
occurring events. Jinayat of Hajj are
divided into two kinds. Firstly the
violation of restrictions of Ihram that is
to say the commission of those practices
which have been prohibited during Ihram.
Secondly to abandon any Wajib out of the
Wajibat of Hajj or to be lacking therein in
any way.
Jinayat Of Ihram
At first, we formally detail below some
necessary instructions about jinayat of
Ihram.
Instruction.No.1
Jinayat of Ihram are as follows :
- To use Perfume
- Males to wear sewn cloths
- Males to cover their heads and faces
while females to cover their faces only
- To remove hair from any part of
one's body
- To prune nails
- To kill a louse or to remove it from
one's body
- To have a sexual intercourse or to
enjoy kissing and embracing lustfully
- To hunt any of the land animals. (Ghunya)
Instruction No 2
Restrictions of Ihram are quite different in
nature from common practices of adoration.
Whether the violation is committed by
mistake, oblivion or by some excuse or
without excuse, in any case, penalty is
always obligatory in it. Every Jinayat or
violation of the restriction of Ihram is
always followed by a penalty irrespective of
the violation being on account of ignorance,
mistake, oblivion, under some compulsion,
whether it is done while waking or sleeping,
in a state of senselessness or intoxication,
out of destitution or under some compulsion
and whether it is committed by oneself or
got committed by another person. Males and
females are equal in this respect (Zubda).
But of course, the violation by way of
mistake, oblivion or excuse is not a sin. It
necessitates only penalty. If a rich person
violates any restrictions of Ihram without
any excuse just because of the fact that he
can afford the penalty i.e. Dam, he is
agrievous sinner and his Hajj is not Mabror
(approved). The second difference lies in
the fact that the penalty for a violation
without excuse is obligatory to be paid
exactly as defined. Keeping fasts cannot
suffice in excange. It is of course unlike
the violation with excuse where such
facilities have been provided as will be
described further.
Instruction No 3
The penalty for Jinayat is not necessarily
to be paid forthwith yet it is preferable to
pay it soon. It is however Wajin to be paid
before death, otherwise making a will for
its payment is Wajib. In the absence of such
a will if the heirs pay the penalty on
behalf of the deceased person by way of
benevolence towards him, it is hoped that
Allah may admit it as a payment on behalf of
the deceased person. The heir cannot however
keep fasts on behalf of the deceased (Zubda).
Instruction No 4. Explanation Of
Terminology
Dam: Wherever the word Dam is used it
means sacrifice of a goat, a sheep or one
seventh part of a cow or a camel. This word
is subject to all the conditions defined
necessary for an animal of sacrifice.
Badana: Wherever this word is used it
means the whole cow or camel. The sacrifice
of a whole cow or whole camel is obligatory
only in two Jinayat. Firstly, in case of
performing Tawaf-e-Ziyarat while one is with
menses, birth-blood discharge or with
pollution. Secondly, in case of having a
sexual intercourse after one's Waqof of
Arafa but before Halq.
Sadaqa: This word when used
unrestricted it means the fixed quantity of
Sadaqat-ul-Fitr that is one and a three
fourth seer of wheat or its price. Sometimes
is also happens that instead of using the
unrestricted word 'Sadaqa', you are asked to
give "Some Sadaqa". At that time it is
enough to give a handful grain or its price
or a loaf of bread or a Qursh in cash. But
indeed, when this word "Sadaqa" has been
mentioned while defining penalty for wearing
sewn clothes, using perfume, pruning nails
and shaving hair, it means three SA of wheat
to be distributed among six Masakin
(indigent persons). This penalty has been
defined in case of a complete Jinayat with
excuse, details of which are to follow.
The Difference Between The Jinayat With
And Without Excuse
The word 'Excuse' used here stands for
fever, suffering from cold, wound, pain,
lice and all that which carries intense
labour and hardship. Everlasting of ailment
or the risk of life is not a condition in
this connection (Zubda). Mistake, oblivion,
senseless-
ness, sleep and poverty are not excuses (Zubda).
With excuse of ailment etc., if a person
wears sewn clothes, uses perfume, has a hair
cut or covers his head or face with a piece
of cloth; or a women covers her faces with a
pice of cloth in such a way that it keeps
touching her face; in all such cases if the
Jinayat is perfect, you have the option
either to offer a Dam or to keep three fasts
or otherwise a Sadaqa equivalent to
Sadaqat-ul-Fitr should be distributed to
each of the six Masakin. Every Miskin will
be given one and a threefourth of aseer of
wheat or its equivalent price. In case the
Jinayat is not perfect the choice lies only
in two things. Either three fasts are kept
or Sadaqa is distributed to six Masakin. To
use option among three or two penalties is
admissible only in case of Jinayat being
with excuse. In case the Jinayat is without
excuse a penalty of Dam has been defined for
a perfect Jinayat and that of Sadaqat for
its being imperfect. This penalty will not
stand as paid by keeping fasts. The details
of perfect and imperfect Jinayat are as
explained below :-
Explanation Of Perfect And Imperfect
Jinayat
Perfection and imperfection of a Jinayat is
different kinds of Jinayat. The explanation
is as under :-
The Jinayat Pertaining To Use Of
Perfurmery On The Body
If someone perfumed any complete part of the
major parts of his body like head, beared,
palm thing or a calf of his leg, the Jinayat
became perfect through the perfume was used
for a little time. In this case, if the
Jinayat was without excuse, a Dam would be
obligatory. Even if he might have washed off
the perfume forthwith, yet it would not
eliminate Dam obligation. In case the
Jinayat was committed under some excuse
there would stand the above mentioned three
choices under his discretion. He might offer
a Dam or keep three fasts or give charity
equivalent to Sadaqat-ul-Fitr to each of the
six Masakin. On the other hand if someone
perfumed any of the minor parts of his body
like nose, ear, eye, moustaches and finger
or he used perfume on a portion of any major
part of his body, the Jinayat remained
imperfect wherefor Sadaqa equivalent to
Sadaqat-ul-Fitr became Wajib and in case of
any excuse three fasts might also suffice in
place of Sadaqa (Zubda.)
Important Note
All that which is stated above is subject to
the perfume being in a littile quantity. In
case the perfume is in a large quantity
there remains no difference whether the
perfumed part is major or minor and whether
it is a full part of the body or a portion
thereof. In every case a Dam will be
obligatory. The criterion for determining a
little or a large quantity of a perfume
differs in respect of different perfumery. A
large quantity of a perfume is that quantity
which is treated to be as such in common
usage. For instance, a little quantity of
Musk which stands as large in its usage,
will of course be considered as large. (Ghunya);
The Jinayat Pertaining To Use Of Perfurme
In Cloths
Rule Of Action
Suppose a person wears the clothes which
have been smeared with some fragrant
commodity. If the fragrance is in a large
quantity but it has been spread on a portion
less than a span or two, or the fragrance is
in a littile quantity but it has been spread
on a portion less than a span or two, or the
fragrance is in a littile quantity but it
has been spread on aportion more than a
aspan or two, in each case a Dam is
obligatory if the clothes are worn for a
full day or a full night.
If a little perfume has been used on a
portion less than a span or two, a Sadaqa is
to be given (though the clothes might have
been worn for a full day). On wearing such
clothes for a time less than a day also,
there is the obligation of Sadaqa (Zubda.)
For a time less than a day Sadaqa is
obligatory in spite of the perfume being in
a large quantity and the besmearing having
been a span or two wide. The time commencing
from midnight and ending on noon will be
treated a full day (Zubda).
Rule Of Action
By taking such meal which has been cooked
with some fragrance therein, there is no
obligation though the meal might have become
aromatic and the fragrance might have been
excelling. If the fragrance has been mixed
after cooking the meal as we usually mix
spices, cinnamon and cardamoms etc, there
will also be no obligation by taking such
meal. But indeed, taking an aromatic meal is
a Makroh act. On the other hand, if someone
takes such a thing which has not been cooked
but some fragrance has been mixed therein,
as there are sauces and pickles, so in such
a case if the fragrance is excelling, a Dam
will be obligatory as Wajib provided the
thing has been taken in a handsome quantity.
In case such a thing has been taken in a
little quantity Sadaqa will have to be
giventhough the thing might not have become
aromatic, Because, in this case the basis of
the penalty is the ingredients and not the
aroma. If such a meal has been taken little
by little several times, Dam will be
obligatory. If a fragrance is mixed with an
uncooked meal (and then it is cooked) then
in case of the meal being excelling (i.e. in
larger quantity than the ingredients of
fragrance) nothing will be obligatory though
it might have been taken in a large
quantity. But if the meal remains aromatic
it will stand Makroh.
Rule Of Action
If someone has eaten a handsome quantity of
a fragnant commodity like saffron and it is
applied to a major part of his mouth, Dam
becomes obligatory as Wajib, If a major part
of his mouth is not affected, Sadaqa will
have to be given. This rule of action
pertains to taking pure fragnant thing which
has not been mixed with some meal (Ghunya).
Rule Of Action
While wearing Ihram it is admissible to
drink aerated water or any other beverage or
syrup wherein no fragrance has been mixed.
In a fragrance-mixed beverage, if fragrance
is in a little quantity, Sadaqa will be
Wajib but if a person drinks it several
times in one sitting, Dam will be obligatory
as Wajib. In case the fragrance is excelling
Dam will be Wajib by taking the beverage
only once in a good quantity. (Ghunya).
Rule Of Action
If some perfume has been applied to
Hajar-e-Aswad (as some people applyperfume
to it in the days of Hajj) and the observer
of Tawaf is Muharim (with Ihram), its
Istilam will not be lawful. The Muhrim
should make a gesture of Istilam with his
hands and kiss them. If a Muhrim performed
the Istilam of Hajar-e-Aswad and the perfume
was applied to his face or hands a Dam would
be obligatory in case the perfume so applied
was in considerable quantity ; otherwise
Sadaqa would have to be given (Ghunya).
Rule Of Action
It is not admissible for a Muhrim to lie or
take rest on a perfume-applied bed. The
penalty in this respect may be conjectured
on fragrance smeared clothes.
Rule Of Action
While wearing Ihram, it is forbidden to
apply henna to your head, hands or beard. If
the henna was applied to your full head,
full beard or one fourth of your head or
beard, a Dam became obligatory provided the
henna was thinly applied and not in a very
thick from. In case of its being thick
enough, two Dams would be obligatory ; one
of applying perfume and the other for
covering your head or face. This is however
subject to the condition that the applied
henna lasted for a full day or a full night.
For a period lasting less than a day or a
night, only one Dam and one Sadaqa would be
obligatory as Wajib in the case of male
persons while in the case of female persons
only one Dam would stand obligatory as Wajib
because of the fact that covering of head
was not forbidden for females.
Rule Of Action
Dam is also obligatory as Wajib for applying
henna to full palm of a hand. If a woman
applied henna to the palm of her hand, Dam
will be Wajib (Ghunya).
Rule Of Action
According to unanimous view of Ulama it is
Makroh for a Muhrim to eat a beetle with
fragrant tobacco or a cardamom. One should
be very cautious in this respect as in the
books of Fiqh (Islamic Jurisprudence) there
are some expressions which indicate Dam
obligation for this Jinayat.
Rule Of Action
If someone applies fragrant kohl (antimony
powder) to his eyes once or twice, a Sadaqa
will be obligatory but in case it is applied
more than twice, to offer a Dam will be
Wajib. For the application of kohl without
any fragrance there is neither any Haram nor
any obligation (Ghunya.).
Rule Of Action
It is Makroh to wear a garland of flowers in
the state of Ihram. people usually do not
care in this connection. International
smelling of a fragrant fruit or flower is
also Makroh but it does not necessitate any
obligation (Ghunya).
Rule Of Action
Suppose a person applied a little quantity
of perfume to some different parts of his
body. If these parts when added togather
become equal to a major part of his body, a
Dam will be obligatory otherwise a Sadaqa
will have to be paid (Zubda).
Use Of Sewn Cloths
If a person wore such clothes which were
sewn or knitted or woven according to the
shape of body and his wearing lasted for a
full day or a full night, the Jinayat became
perfect and a Dam stood obligatory. If his
wearing lasted for a less time, only a
Sadaqa would be Wajib. The difference of its
being with and without excuse has already
been detailed herein before (Ghunya).
Rule Of Action
Suppose a person entered the state of Ihram
while wearing sewn clothes.So to say he
intended Ihram with sewn clothes and
pronounced Talbiya. Now, if after
pronouncing Talbiya he continued wearing the
sewn clothes for a full day, a Dam would be
Wajib ; otherwise for a less time a Sadaqa
equivalent to Sadaqat-ul-Fitr became Wajib (Ghunya).
Wearing Socks Or Shoes
It is forbidden in Iharam to wear the socks
and the shoes which may cover up to the
raised up bone in the middile of your foot.
(As it is usually covered by the English
boots and by some of the locally made shoes
). If someone continued to wear such shoes
or socks for a full day or a full night, a
Dam became Wajib ; otherwise for a less time
only a Sadaqa equal to a Sadaqat-ul-Fitr
became obligatory (Ghunya).
The Jinayat Of Covering Your Head And
Face
If a man covered his face or head or if a
woman covered her face only with a piece of
cloth etc. and continued covering for a full
day or a full night, the Jinayat became
perfect and a Dam became obligatory. In case
of this covering for a less time, a Sadaqa
would be Wajib. Women are required to cover
their heads in the state of Ihram as
necessarily as in usual circumsta-
nces. If they uncovered their heads they
fell under no obligation because this
covering of thier heads was not a part of
their Ihram. It related to the common
practices usually required from them.
Rule Of Action
If your head was covered while you were
sleeping a Sadaqa became obligatory as being
awake and sleepy had no difference in this
respect. But indeed, a sleeping person would
not be sinful (Zubda).
Rule Of Action
If a person continued wearing sewn clothes
for a full day, or covering his head or face
for a full day and offered a Dam in
expiation thereof, but at the same time he
further kept the clothes in use as before,
another Dam would have to be offered in
expiation. In case of not offering the
middling Dam, only one Dam will suffice (Zubda).
Rule Of Action
To cover one fourth of your head or one
fourth of your face is considered as to
cover your full head of full face (Zubda).
The Jinayat OF Having Your Hair Shaven Or
Cut
In case you have your hair cut or shaven for
one fourth or more of your head or beard, or
remove them by means of some medicine, or
you pull them out ; in each case,
irrespective of its being committed wilfully
or helplessly, the Jinayat is perfect and in
penalty thereof a Dam is obligatory (Zubda).
Rule Of Action
Similarly, if you have your full armpit
shaven or you shave all the hair below your
navel or you have the hair of your full neck
shaven, in each case a Dam is obligatory (Zubda).
Rule Of Action
In case you pruned the nails of all your
four hands and feet in one sitting or you
pruned all the nails of only one hand and
one foot, the Jinayat became perfect and a
Dam stood obligatory.
Rule Of Action
If you shaved or cut only two or three hair,
you would have to give in expiation of every
hair a Sadaqa of a handful of wheat or a
piece of beard. In case of more than three
hair a full Sadaqat-ul-Fitr would be Wajib.
Rule Of Action
If the hair fall without any act of Muhrim,
nothing is obligatory and if they fall with
such an act of Mohrim with which he has been
entrusted by Allah like ablution, one
handful of wheat will then suffice the
expiation of even 3 hair (Zubda).
Rule Of Action
Suppose a Mahrim shaves one fourth or more
of the head of another Muhrim. In this case,
the shaver is under obligation of Sadaqa and
the one who got his head shaven is obliged
to offer a Dam (Zubda).
To Kill Lice
If a person killed a louse or put his
clothes in sunshine so that the lice are
killed or he washed his clothes in order to
kill them, he would be obliged to give a
piece of bread in expiation of one and a
handfull of wheat in expiation of two or
three lice, in whatever number they may be
he would fall under the obligation of Sadaqa
i.e. half a Sa (Zubda).
Rule Of Action
If a person put his clothes in sunshine or
he washed them and thus the lice were killed
but the had no intention to kill them,
nothing became obligatory (Ghunya).
Rule Of Action
To get a louse of one's body killed by some
one else or to catch it and throw it down
alive on the ground or to give it to some
other person in order to kill it ; all such
cases are equal and attract the obligation
of penalty (Ghunya).
Jinayat Pertaining To Sexual Inclinations
To kiss a woman or a young beardless lad
lustfully or to touch anyone of them with
sexual inclination all such acts attract the
obligation of Dam. This is irrespective of
one's being seminally discharge or not.
Rule Of Action
If a person had a sexual intercourse before
Tawaf-e-Ziyarat, his Hajj stood nullified.
Its Qadha became obligatory the next year or
on the years thereafter. A Dam, that is to
offer a sacrifice of a goat also stood Wajib.
If both were Muhrim, both would fall under
the obligation of offering a Dam separately.
It would not be lawful abandon the practices
of Hajj on account of the Hajj thus being
nullified. Indeed, all the practices of Hajj
would stand Wajib to be discharged like
other usual pilgrims. But even then, the
Hajj obligations would not stand discharged.
Its Qadha would be wajib next year. If the
unllifed Hajj was a Fardh Hajj, the
obligation of its Qadha was obvious and if
it was a Nafl Hajj, since it also became
Wajib on being taken a start, thus its Qadha
also became necessary (Ghunya).
Rule Of Action
If a person had a sexual intercourse after
Waqof-e-Arafat but before having his head
shaven, his Hajj did not stand nullified yet
he would be bound to offer a Badana i.e., to
offer a sacrifice of a full cow or a full
camel (Ghunya).
Rule Of Action
If a person had a sexual intercourse after
having his head shaven but before
Tawaf-e-Ziyarat, his Hajj did not stand
nullified in this case as well, yet in
penalty thereof a goat would be Wajib. Some
learned people in this case as well have
defined Badana as Wajib (Ghunya).
To Hunt While Wearing Ihram
Rule Of Action
To hunt land animals, to injure them, to
break their legs, to prune their feathers,
to break their eggs, to milk them or to make
a signal for their hunting or to lead a
hunter towards them ; all of these practices
have also been forbidden while wearing
Ihram. They all attract the obligation of
penalty, details of which may be seen in
detailed books.
Rule Of Action
Slaughtering and eating the meat of a goat,
a cow, a camel, a buffalo, a hen or any
other tame animal are lawfully permissible
while wearing Ihram (Gunya). But indeed, it
is prohibited to slaughter a pigeon in every
case, even if the pigeon is tame. This rule
has been discussed. . . . in a separate
article as many of the dwellers of Haram
consider as permissible to slaughter a tame
pigeon, which is wrong.
Rule Of Action
To kill a locust while wearing Ihram is also
forbidden. For killing one, two or three
locusts the pilgrim has to give a Sadaqa in
whatever quantity he likes Hazrat Umar said,
"One date is better than a locust" (Mu'atta
Mohammad). In case of more than three
locusts half a Sa of wheat is to be given (Zubda).
The rule for killing a locust in Haram is
the same as its killing while wearing Ihram
(Ghunya).
To Hunt The Pray Of Haram Or To Cut It's
Tree
Rule Of Action
Hunting in Haram is forbidden (Haram) for
Muhrim and non-Muhrim (with and without
Ihram) both. Moving of the grass and cutting
down the trees of Haram are also prohibited.
They attract penalties. In case of such
happening some Alim (learned man) should be
consulted. Mina and Muzdalifa are included
in the boundaries of Haram and as such grass
moving etc., must be avoided here. The open
field of Arafat is outside the precincts of
Haram. There is no harm to now grass here.
The 2nd Kind Of
Jinayat Pertaining To Wajibat Of Hajj
Proceeding Beyond Miqat Without Ihram
Rule Of Action
Suppose an adult and sensible inhabitant of
outside Miqat intends to enter Mecca. It
matters naugt whether his intention to enter
Mecca is for the purpose of Hajj or Umra or
for some other purpose. If he moves forward
beyond Miqat towards Mecca without wearing
Ihram he will stand sinful and it will be
Wajib for him to go back to Miqat. If he did
not return to Miqat and wore Ihram at a
place beyond it, a Dam would be obligatory
as Wajib on him and if he wore Ihram on
returning to Miqat, theDam would be
eliminated.
Note : Sea travellers of Hajj from Pakistan
have an allowance of delaying Ihram-wearing
till reaching Jedda, yet to wear Ihram
earlier is preferable. On proceeding beyond
Jedda, a Dam will be obligatory. The air-travellers
should however wear Ihram while getting into
the aircraft carrier. If they reached Jedda
without Ihram a Dam would be obligatory,
because in the way they fly across the Miqat.
To Perform Tawaf Without Ablution Or With
Pollution, Menses Or
Birth-BloodDischarge And To Reduce The
Circuits Of Tawaf
If at the time of performing Tawaf-e-Fardh
or Tawaf-e-Nafl your body or clothes were "Najis"
(polluted), nothing would be obligatory but
it would stand Makroh. (Zubda).
Rule Of Action
If a person performed full or a major part
of Tawaf-e-Ziyarat without ablution he would
give a Dam ; and if he performed
Tawaf-e-Qudom or Tawaf-e-Wida or
Tawaf-e-Nafl or less than a half of
Tawaf-e-Ziyarat without ablution, he would
have to give a Sadaqa equivalant to
Sadqat-ul-Fitr for every circuit of the
performed Tawaf. If in all such cases he
revised the Tawaf after making an ablution
the expiation and Dam would be eliminated (Alamgiri).
Rule Of Action
If a person performed a full or a major part
of Tawaf-e-Ziyarat with pollution, menses
and birth-blood discharge, a Badana i.e., a
full cow or a full camel would be obligatory
as Wajib. If the Tawaf performed with such a
state of impurity was Tawaf-e-
Qudom or Tawaf-e-Wida or Tawaf-e-Nafl, (the
sacrifice of) a goat would be Wajib. In all
such cases a revision of the Tawaf after the
purification would eliminate the expiation (Ghunya).
Rule Of Action
The Tawaf which pollution, menses and
birth-blood discharge is Wajib to be
revised, while the revision of the Tawaf
performed without ablution is only Mustahab
but in case of non revision it attracts the
above mentioned penalty.
Rule Of Action
A Sai' already performed after first Tawaf
is not required to be revised, as the first
Tawaf has already stood admitted and is
being revised only on account of its being
defective. This 2nd Tawaf is only to make
good that loss (Zubda).
Rule Of Action
If a person performed Tawaf-e-Ziyarat
without ablution in the days of Nahr
(Sacrifice), then he performed Tawaf-e-Wida
in these very days of Nahr with ablution,
this would stand for Tawaf-e-Ziyarat. But,
on the other hand, it would not stand for
Tawaf-e-Ziyarat if performed after the days
of Nahr and a Dam would be Wajib (Zubda).
Rule Of Action
If a person performed Tawaf-e-Umra with
pollution, menses or birth-blood discharge
or without ablution a Dam would stand
obligatory irrespective of the Tawaf being
complete or comprising a major part thereof
or a minor part thereof confined to only one
circuit (Zubda). In case of revision of the
Tawaf, the Dam would be eliminated (Ghunya).
Rule Of Action
Abandoning of any Wajib of Umra does not
attract the obligation of any Badana of
Sadaqa ; only a Dam (i.e.a goat or seventh
part of a cow or camel) becomes obligatory.
But in the Ihram of Umra a violationof the
restrictions of Ihram attracts the
obligation of a Dam or a Sadaqa as in
attracted in the Ihram of Hajj (Zubda).
Rule Of Action
While performing Tawaf-e-Qudom or
Tawaf-e-Wida, if a person missed one, two or
three circuits thereof, he would fall under
the obligation of one Sadaqa for each of the
circuits. In case of his missing four or
more circuits, a Dam would be obligatory. On
the other hand, if a person missed
Tawaf-e-Qudom totally, nothing would be
obligatory but it is considered as Makroh
and unpleasant (Zubda).
Rule Of Action
If a person abandoned Tawaf-e-Qudom after
giving it a start, a Dam would be obligatory
in case of abandoning most number of its
circuits ; and in case of abandoning least
number of its circuits he would be obliged
to pay one Sadaqa for each abandoned circuit
as in Tawaf-e-Sadr. The rule of action in
this respect for a Nafl Tawaf would be on
the lines of Tawaf-e-Qudom (Ghunya, Shami).
Jinayat Pertaining To Sai
Rule Of Action
If a complete Sa'i or a most number of its
rounds is either abandoned without any
excuse or performed while riding, Hajj will
stand accomplished. The Dam as well will be
eliminated on revision of the Sa'i on foot.
If this observance of Sa'i while riding was
out of some excuse, nothing would be Wajib.
If only one or two or three rounds of a Sa'i
are abandoned or are observed while riding
without any excuse, one Sadaqa for each
round will be obligatory (Ghunya).
Leaving Arafat
Before Sunset
Rule Of Action
If a person left Arafat before sunset, a Dam
would be obligatory despite the fact that he
might have left Arafat in order to take hold
of stray camel or a to look for a person. If
indeed he returned before sunset, the Dam
would be eliminated but if he returned after
sunset the Dam would stand. (Zubda).
Abandoning
Waqof-e-Muzdalifa Without Excuse
If a person abandoned Waqof-e-Muzdalifa
without any excuse, a Dam would be
obligatory. In case he abandoned it out of
some excuse ; for instance a woman or very
old person or a weak person abandoned it due
to rush of people, nothing would be
obligatory (Ghunya).
Misarranged Performance Of The Practices Of
10th Zil-Hijja
Rule Of Action
Suppose a Mufrid or a Qarin or a Mutamatte
got his head shaven before Rami or suppose a
Qarin, or a Mutamatte got his head shaven
before offering sacrifice, or suppose a
Qarin or a Mutamatte offered sacrifice
before Rami ; in all such cases a Dam would
be obligatory, because a proper arrangement
was obligatory to perform these practices.
For a Mufrid however, this arrangement of
performance is obligatory only in Rami and
Halq (having his head shaven) as he is not
obliged to offer a sacrifice. On the other
hand, for a Qarin this arrangement is
obligatory to perform Rami, sacrifice and
Halq. He should first perform Rami, then
offer sacrifice and then should have his
head shaven. In case of priority or delay a
Dam would be obligatory.
Jinayat Pertaining To Rami
Rule Of Action
If Rami for one day in full is abandoned or
most of the pebbles are abandoned, a Dam
will be Wajib. For instance, a person
abandoned eleven pebbles in the Rami of the
first day and performed it with only ten
pebbles, a Dam would be obligatory. If he
abandoned the Rami of more than one day or
full four days, in that case as well only
one Dam would stand obligatory (Zubda).
Rule Of Action
The Rami of the 13th Zilhijja stands
obligatory only when the dawn of the 13th
appears in Mina. In this case as well, if a
person abandoned the Rami of the 13th
Zilhijja, a Dam would be obligatory (Zubda).
Note :
- For all rules of action wherein an
obligation of Dam has been defined, it
is necessary that the animal is
sacrificed within the boundaries of
Haram. Offering sacrifice outside Haram
does not stand admitted. Morever, the
sacrificed animal is obligatory to be
given as charity. It is not permissible
for you to eat anything out of it by
yourself or to give it to rich persons (Ghunya).
- If a person cannot afford Dam or
Sadaqa on account of poverty, the
expiation will continue to stand
obligatory. He may discharge this
obligation whenever he can afford. This
in fact means that if a person commits,
without any excuse, a Jinayat on which
Dam or Sadaqa is Wajib the expiation
will continue to stand as long as the
obligation is practically discharged. He
has no choice to keep fasts in exchange.
On the other hand, if this perpretation
of Jinayat is out of some excuse,
keeping 3 fasts will also suffice
instead of Dam or Sadaqa (Zubda).
- For Jinayat of Ihram, a Qarin falls
under the obligation of two penalties,
whether it may be the obligation of a
Dam or the obligation of a Sadaqa,
because of the fact that he enters the
state of two Ihrams. But indeed if he
passes by Miqat without Ihram, then only
one Dam will be obligatory. Moreover,
the Jinayat committed by a Qarin, in
respect of Wajibat of Hajj, attracts the
obligation of only one penalty (Ghunya).
- The obligation of Dam for a Jinayat
is not permissible to be discharged in
the shape of hard cash equivalent to the
price of Dam. It is obligatory to offer
tha sacrifice of animals of Haram. But
indeed, in case where either offering a
Dam or giving food in exchange has been
left on one's one choice, Dam obligation
can be discharged in the shape of hard
cash equivalent to its price.
Visit To The
Sacred City Of Madina
Next to Hajj the highest pre-eminence and
the greatest blessings lie in paying a visit
to the most sacred mausoleum of the greatest
Holy Prophet (Peace be upon him), the
beloved Messanger of Allah (Peace be upon
him). The love and respect to the Messenger
of Allah (Peace be upon him), in fact,
stands as the prerequisites of Iman and as
such one must feel natural urge as well
towards the fact that on reaching the sacred
territories one does not come back without
paying a visit to the Holy Mausoleum.
Furthermore, attendance before the sacred
mausoleum and Praying Darood-o-Salam in
front there of bear so great a reward and
blessing that cannot be possibly achieved by
paying Darood-o-Salam from far off places.
Hadith
The Messanger of Allah (Peace be upon him)
said, "For one who paid a visit to my grave,
my intercession became necessary for him "(Zubda).
Hadith
He said, "One who paid me a visit and his
aim was exclusively to visit me, he proved
his claim that I intercede him on the day of
Resurrection" (Zubda).
Hadith
He said, "One who pays as visit to my grave
after my demise is like one who pays a visit
to me in my life " (Zubda).
Hence, is there any Muslim who, without any
excuse, may come back having been deprived
of this great bliss?
Rule Of Action
For a person who is under obligation of a 'Fardh
Hajj' it is better to perform his Hajj at
first and then to pay a visit to Madina.
Otherwise, it is discretionary whether a
person first pays a visit to Madina and
performs Hajj thereafter or his Hajj
performance is followed by his visit to
Madina (Zubda).
Some Of The Manners For A Visit To Madina
When you start proceeding towards Madina,
keep repeating Darood Sharif often on the
way and when you catch a sight of the tress
of Madina, repeat Darod Sharif even more
often. When the buildings of the city come
in sight repeat the following invocation
after Darood Sharif
"O Allah ! This is the sacred precinct of
your Prophet (Peace be upon him) ; so make
it a protection for me against Hell fire and
a security against torment and ill account."
It is Mustahab that before entering Madina
you take a bath or at least make an
ablution. You should puton clean clothes and
neat dress whatever available, far better if
it is new. Some perfume may also be used.
Before entering the city you should start
walking on foot. Enter the city with great
humility and humbleness while considering
the magnificence of the city.
On entering the sacred city of Madina this
invocation should be repeated :-
"O My Lord ! enter me here rightfully and
take me out rightfully ; from thine own
presence make for me a protector and helper.
O Allah ! Open the gates of thy mercy for me
and grant me through the visit to Thy
Messenger (Peace be upon him) whatever Thou
granted to Thy friends and obedient persons
; and grant me forgiveness and have mercy on
me, O the best of all whom a request can be
made. make me disdainful towards
unlawfulness through Thy lawfulness and
towards Thy disobedience through Thy
obedience and towards whatever is there
besides Thou through Thy grace, and
enlighten my heart and my grave. O Allah ! I
ask Thee for every good, the immediately
approaching good and the delayed one
whatever is in my knowledge and whatever I
do not know."
I beseech Thy protection against all evils
whatever is in my knowledge and whatever I
do not know. O Allah ! confer upon me the
most of Thy subsistence at the time of my
old age and near the end of my life ; render
the end of my age as the best of my life and
last act of mine as the best of all my
actions and make the day of my meeting with
Thee as the best of all my days."
Thus you should enter the city very
respectfully with a vigilant beart and
recollecting in mind the fact that this is
the piece of land whereupon the Holy Prophet
(Peace be upon him) once used to place his
sacred steps.
Entrance To Masjid-e-Nabavi
When you enter Masjid-e-Nabavi you should
step in with your right footstep forward
while reciting Darood Sharif and
"O Allah ! Open for me the gates of Thy
mercy."
It is better to enter the Mosque through
Bab-e-Jibril. After entering the mosque you
should first go to Raudh-ul-Janna which is a
place between the sacred grave and the
Mimbar (the pulpit) of the Holy Prophet
(Peace be upon him). It has been narrated in
Hadith that this piece of land is from
Heavens. In Raudh-ul-Janna you should offer
to Rak'at prayers of Tahiyyat-ul-Masjid and
thereafter should present yourself near the
sacred mausoleum while standing at a
distance of three or four arms' length from
the pillar erected in the corner of the wall
on the head-side of the sacred mausoleum.
You should neither go very near to the net
works of the mausoleum nor stand very far
unncessarily. With your face towards the
sacred mausoleum and your back towards Ka'ba
you should reflect in your mind that the
Holy Prophet is resting in his grave with
his face towards Ka'ba. Thereafter, you
should offer your salam (Salutation) very
respectfully, with a moderate voice, neither
very loudly nor very low. Here as well no
particular words have been defined for Salam
but it is better to offer Darood-o-Salam
with these words :-
Darood-o-Salam
On The Apostle Of Allah
"Peace be with you, O Messanger of Allah ;
pease be with you, O the best for all the
creatures of Allah ; peace be with you O
selected one of Allah ; peace be with you, O
dear one of Allah ; peace be with you O
Chief of the descendants of Adam ; peace as
well as the mercy of Allah and his blessings
be with you O Prophet. O Messanger of Allah
! I bear witness that there ia no God but
Allah, He is alone no partner He hath and I
bear witness that ye are His slave and
Messanger. I bear witness that ye have
conveyed that divine Message and have
transmitted the entrusted mission ; ye
wished well for your people and dispelled
their restlessness.
May Allah grant ye a good reward ; may Allah
bless ye on our behalf with a better reward
then that He ever blessed any prophet on
behalf of his people. O Allah ! Confer upon
our lord and Thy slave and Messanger
Muhammad Thy Wasilah (nearness to His
sanctuary) excellence and elevated position
and admit him to Maqam-e-Mahmood (the
praiseworty place) which thou promised him ;
no doubt Thou violatest not Thy promise ;
and grant him a favourite place near Thee.
Undoubtedly Thou art Glorious. Most
Bountiful."
After this Salam you should pray to Allah
through the mediation of the Holy Prophet
(Peace be upon him). Then you should ask the
Holy Prophet for his intercession and say :-
"O Messanger of Allah ! I ask you for your
intercession and I request your mediation
towards Allah for that I die as Muslim, on
your faith and on your tradition."
To these words you may add whatever you like
but that must be very respectful and humble.
Conciseness in this regard has however been
appreciated by our worthy predecessors. You
should not be very loud but instead you
should present your request very humbly and
respectfully. If you have to convey Salam on
behalf of any other person you shoud say :-
"Peace be with you O Messanger of Allah on
behalf of so and so son of so and so. He
requests your intercession towards your
Lord."
Salam
To Hazrat Abu Bakr Siddique
Thereafter, by moving aside at an arms
length pay Salam to Hazrat Abu-Bakr Siddique
:-
"Peace be with you, O Caliph of the
Messenger of Allah, his Companion in the
cave, his co-traveller in his journeys and
the trustee of his secrets Abu-Bakr Siddique
!
May Allah grant you a good reward on behalf
of the people of Muhammad."
Salam To Hazrat Umar Faroque
By moving aside at an arm's length you
should thereafter pay Salam to Hazrat Umar
Faroque.
"Peace be with you O Commander of the
Faithful, Umar Faroque by whom Allah added
glory to Islam ! Allah made you the Leader
of the Muslims, while He chose you as alive
and as dead. May Allah grant you a good
reward on behalf of the people of Muhammad."
Here as well a decrease or an increase in
the words depends upon your own choice.
However, pay Salam on behalf of the persons
who made such a request to you and then move
a bit forward and say :
"Peace be upon both of you. Co-deposers of
the Messenger of Allah (Peace be upon him),
his companions and his premiers ! May Allah
grant both of you the best reward. We have
come to you in order to seek your mediation
towards the Messanger of Allah (Peace be
upon him) so that he may intercede for us
and pray for us to our Lord that He may
preserve us alive on his faith and his
tradition and on the Day of Resurrection He
may restore us and all Muslims to life in
his group, (of followers)."
Thereafter, by moving forward and standing
face to face with the Holy Prophet you
should pray to Allah whatever you can,
particularly you should invoke blessings
yourself, your parents and common Muslims.
You should then move from there and on
reaching near the Pillar of "Ustuwana Abu
Lubaba" you should offer two Rak'ats of
prayers alongwith the invocations in the
end. Some more Nafl prayer should be offered
on coming back to Raudhat-ul-Janna. In case
of the time being Makroh you should keep
yourself bussy with saying of the name of
Allah, Istighfar and invocations. Everywhere
and as long as you can you should not be
neglectful of invocations and Darood. The
more often you repeat them the better it is.
Try to remain bussy in the recital of the
Holy Qur'an and the name of Allah as long as
you stay in Madina. Darood Sharif should
also be often repeated. You should often
keep awake during the night and should not
waste time. Offer your prayers in
Masjid-e-Nabavi as far as possible.
Following a daily regular visit to the
sacred grave of the Holy Prophet you should
try to pay every day or on Fridays visit to
the grave-yard of Jannat-ul-Baqi as well, as
Hazrat Uthman, Hazrat Abbas, Hazrat Hasan,
Hazrat Ibrahim, the son of the Holy Prophet
(Peace be upon him) and the purified wives
of the Holy Prophet as well as his other
great Companions are reposing there. A visit
should also be paid to the graves of Amir
Hamza and the martyrs of Uhd (My Allah bless
them with his pleasure). Nafl prayers should
also be offered in the Mosque of Hazrat
Fatima (May Allah bless her with His
pleasure). On Saturday, You go to
Masjid-e-Quba and after saying prayers you
should invoke Allah's blessings.
As long as you stay in Madina, pay regular
visits to the Sacred Mausoleum and offer
Salam as often as you can, particularly
after all the five prayers (Zubda).
Rule Of Action
If, at any time, it is not possible to avail
your presence at Mawajah Sharif (The Place
confronting to the sacred grave), you may
pay your Salam by standing any side of the
sacred mausoleum or anywhere in
Masjid-e-Nabavi, but it does not bear the
same pre-eminence as bears the Salam paid at
Mawajah Sharif.
Rule Of Action
Even outside Masjid-e-Nabavi whenever you
happen to pass by the Sacred Mausoleum, stay
for a while in front of it and do not go
forth until you pay a Salam.
Rule Of Action
Women should also visit the Sacred Mausoleum
and pay a Salam in front of Mawajah Sharif
but it is better for them to be present at
night and at rush hours to pay Salam from a
distance.
Rule Of Action
While in Masjid-e-Nabavi keep yourself aloof
from wordly talks and do not speak with a
loud voice.
On Leaving Madina
At the time of leaving Madina, offer two
Rak'ats of Prayers in Masjid-e-Nabavi and
then pay a Salam in front of the sacred
Mausoleum and pray to Allah that He may
render your return journey easy for you and
take you to your family in peace and safety.
He may guard you against the evils of both
the worlds and make you lucky enough to be
present again in Madina. He may not render
this presence of yours as your last
presence.
"(And Allah's help is sought and He is
trusted in, and the end of our invocation is
"All praise to Allah the cherisher and
sustainer of the worlds)."
Appendix
Precepts Of Hajj-e-Badal : (Hajj In Life
Of Someone Else)
Details of Hajj-e-Badal are lengthy which I
have compiled in a separate treatise named
Minhaj-ul-Khayr-fil-Hajj-i-'anil-Ghayr'. The
same may be consulted in need. Its necessary
selected precepts are however given here for
the information of common people.
Rule Of Action
Suppose a person fell under the obligation
of Fardh Hajj and he found the period in
which Hajj is performed. But he did not
perform Hajj for some reason or other. Later
on, he had some excuse becuase of which he
was unable to perform Hajj personally. For
example he fell ill with such ailment as he
had no hope of recovery. He became blind or
crippled or he was too weak to undertake a
journey owing to old age. Now it is Fardh on
him to depute someone to perform Hajj on his
behalf or to make a will to the effect that
Hajj-e-Badal may be arranged to be performed
on his behalf from his funds after his
death.
Having performed one's own Hajj-e-Badal, the
rule is that if the excuse-because of which
he could not perform his Hajj himself-is
removed after getting Hajj-e-Badal
performed, he will stand under the
obligation of Fardh Hajj. The Hajj which he
got performed by someone on his behalf will
become Nafl Hajj.
Rule Of Action
Likewise suppose a woman has enough funds to
perform Hajj, but she does not find a Mahram
to accompany her ; or she finds one but he
cannot bear his expenses and the woman
herself cannot afford to bear his expense
alongwith hers. Then it is binding on her to
get Hajj-e-Badal performed on her behalf or
make a will to do so.
Note :
According to Imam-e-A'zam in all these
circumstances if the excuse remained up to
the time of his death, Fardh obligation of
Hajj is removed. Now it is not binding on
him to get Hajj-e-Badal performed or to make
a will for the purpose, provided that, he
had not missed to perform Hajj during his
ability to perform and before the emergence
of his excuse.
But according to Sahibayn (the two learned
disciples of Imam-e-A'zam namely Imam Abu
Yusuf and Imam Muhammad, may Allah have
mercy on them) the obligation of Fardh Hajj
is not removed by any excuse after being
once financially able to afford. It is
therefore binding on such persons to get
Hajj-e-Badal performed or to make a will for
this purpose.
Rule Of Action
It is preferable to get Hajj-e-Badal
performed by one who has already performed
his own Hajj. If one gets Hajj-e-Badal
performed by some one who has not yet
performed his own Hajj, and Hajj is not even
Fardh on him, Hajj-e-Badal will get
discharged, but it will not be preferable.
If, inspite of Hajj being Fardh on him, he
has not yet performed Fardh Hajj, it is not
permissible for him to proceed for Hajj-e-
Badal. It is Makroh Tahrimi (unlawfully and
seriously undesirable) and sinful. Yet the
Hajj of one who gets Hajj-e-Badal performed
will stand discharged (Ghunya).
Rule Of Action
To get Hajj-e-Badal performed on wages and
compensation is not permissible. Both
receiving and paying of wages and
compensation on performing Hajj are Haram
(forbidden). If anyone gets Hajj-e-Badal
performed after settling the wages, both the
performer and one who gets the Hajj
performed would be sinful. Yet the Hajj of
Amir (one who get it performed) will stand
discharged. The wages thus received will
have to be returned. Only the expenditure
incurred on performing Hajj will have to be
paid.
Rule Of Action
All the necessary expenditures on Hajj-e-Badal
are the liability of the Amir. This Includes
the fare of proceeding and returning, and
the expenses during the journey and the stay
in Haramain (Mecca and Madina), on food,
laundry charges, house rent or hire of tent
etc. The clothes of Ihram, necessary
utensils required during the travel, and the
purchase of necessaries-all these are the
liability of the Amir. But the clothes and
utensils etc. Will have to be returned after
Hajj to the Amir (one on whose behalf Hajj
is performed). Likewise, if some cash is
saved after Hajj expenses. The same will
also have to be returned to Amir. But
indeed, if the Amir gives it to him of his
own accord or he says that the necessaries
and the remaining cash are given to you as
present from me, he is allowed to spend the
remaining amount for himself. But if the
Hajj is performed on behalf of some deceased
person, it is necessary that there should be
a will made by the deceased for this
allowance. If there is no such will on
behalf of the deceased, and the amount
exceeds one third of the property of the
deceased, then the necessary condition is
that all the heirs agree to this allowance.
Rule Of Action
The Journey of Hajj-e-Badal should be
commenced from the homeland of the Amir,
i.e. one on whose behalf Hajj is being
performed.
Rule Of Action
It is incumbent upon Mamor (one who performs
Hajj-e-Badal) to resolve the intention for
the Hajj of one on whose behalf he is
performing Hajj-e-Badal. It is preferable
also while reciting Talbiya to say the words
(Labbaika on behalf of such and such
person). In this case, he should utter the
name of his 'Amir' after the words "on
behalf of".
Rule Of Action
It is binding on Mamor not to act in any way
against the instructions of Amir i.e. one on
whose behalf Hajj is performed. If he acted
against his instructions Hajj-e-Badal will
not stand discharged, but this Hajj will be
from Mamor himself. It will be binding on
him to return the Amir's amount spent on
this Hajj.
Rule Of Action
Hence, if the Amir asked him to perform Hajj
only, it is not permissible for him to
perform Qiran or Tamattu. If he did so, this
Hajj will not be on behalf of the Amir, but
the same will be on behalf of Mamor himself.
He will have to return the Hajj expenses.
Rule Of Action
If one performing Hajj-e-Badal acted against
the instructions of the Amir, then, though
this Hajj will stand discharged on behalf of
the Mamor, yet, Fardh Hajj of even the Mamor
will not stand discharged. This will, of
course, be a Nafl Hajj. If later, he saved
so much money as might suffice for the
expenses on Hajj, and other conditions of
Hajj were also fulfilled, he would again
have to perform his Fardh Hajj.
Rule Of Action
If the Amir, i.e. one on whose behalf Hajj
is to be performed, gave him a general
permission and left it to his choice to
perform Hajj of whateverkind he liked
whether to perform Ifrad i.e. Hajj only or
Qiran i.e. with join Ihram of Hajj and Umra
or to perform Tamattu by wearing Ihram of
Umra from Miqat. Then after accomplishing
Umrah, he would wear the Ihram of Hajj from
the Holy Mecca and Perform Hajj. In this
case. Ifrad and Qiran are of course
permissible for the Mamor unanimously, but
the jurists differ about Tamattu. According
to a number of jurists, it is not
permissible in spite of the permission of
the Amir. According to them, Amir's Hajj
will not stand discharged in case of Tamattu'.
Although, because of the permission, Mamor
will not be held responsible for the
expenditure incurred on Hajj. But the Amir
will again have to get his Hajj-e-Badal
performed. Therefore it is necessary to be
very cautions in this matter. But of course,
since a large number of (other) jurists have
permitted even to perform Tamattu with the
permission of Amir, therefore, if Tamattu is
performed in case of sheer necessity to do
so, it is hoped of Almighty Allah, that the
Fardh of one who is getting the Hajj
performed, will stand discharged.
Full details of this rule with juristically
arguments have been given in the treatise by
me, viz. Minhaj-ul-Khair
fil-Hajj-e'anil-Ghayr'. The same may be
consulted.
Note. Most of the above rules about Hajj-e-Badal
have been taken from the book Irshad-us-Sari
by Mulla' Ali Qari. The reference of the few
rules taken from other books has been given.
(And Allah, I glorify Him, the Most High,
knows best).
Source : http://darululoomkhi.edu.pk
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