The Rites of Hajj and the `Umrah. from the Book and the Sunnah and. the Narrations from the Pious Predecessors,

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1 The Rites of Hajj and the `Umrah from the Book and the Sunnah and the Narrations from the Pious Predecessors, and a list of the innovations that people have added to them (Manaasikul-Hajj wal-'umrah fil-kitaab was-sunnah wa Aatharis-Salaf wa sard maa alhaqan-naasu bihaa minal-bida` ) Written by: Shaikh Muhammad Naasiruddeen al-albaanee -rahimahullaah. Translated by: Abul-Hasan Daawood ibn Ronald ibn Louis Burbank 1

2 [A very brief biography of the author] Shaikh Muhammad Naasirud-Deen al-albaanee -rahimahullaah- was born in the city of Ashkodera, the then capital of Albania, in 1333H (1914 C.E.). While he was young his parents migrated with him to Damascus, Syria. From an early age he became fascinated by the sciences of Hadeeth and thereafter spent his time devoted to seeking knowledge. In later life he was given professorship of Hadeeth at the Islamic University of al-madeenah. He was well known to students and scholars for his knowledge and writings. He had many well-known students and visited places throughout the Middle East and Europe. He was forced to migrate to Syria to Jordan, then to Syria, then to Lebanon, then to the Emirates, and then finally back to Jordan. He gave enormous service to the Prophetic Hadeeth, taking great pains to check and sort out the authentic from the weak and fabricated narrations. He produced many pamphlets and books, some of them running into many volumes - on topics of great importance to Muslims - and he fully checked many of the famous books of Hadeeth - the Sunans of Aboo Daawood, at-tirmidhee, an-nasaa ee, and Ibn Maajah; along with as-suyootee s huge 'Jaami`us-Sagheer', and Mishkaat ul-masaabeeh. He was the foremost scholar of Hadeeth and the related sciences of this age. Shaikh `Abdul-`Azeez Ibn Baaz -rahimahullaah- said concerning him: I have not seen beneath the sky a scholar of hadeeth in this present age the like of al- `Allaamah Muhammad Naasiruddeen al-albaanee ; and when asked about who is the reviver (mujaddid) for this present century, Shaikh Ibn Baaz - rahimahullaah- said: ash-shaikh Muhammad Naasiruddeen al-albaanee. He is the reviver (mujaddid) for this century, in my opinion, and Allaah knows best. The Shaikh -rahimahullaahu ta`aalaa- passed away in `Ammaan, Jordan, at the time of `Asr on the day of Saturday, the 22 nd of Jumaadal-Aakhirah, 1420 H (corresponding to 2/10/1999 C.E.). * 2

3 ب س م االله الر ح م ن الر ح يم In the name of Allaah, the Extremely Merciful, the Bestower of Mercy Verily all praise is for Allaah, we praise Him and seek His aid, and we ask for His forgiveness, and we seek refuge in Allaah from the evils of our own selves and from our evil deeds. Whomsoever Allaah has guided, then none can misguide him, and whomsoever Allaah has misguided, then none can guide him; and I testify that none has the right to be worshipped except Allaah, without any partner, and I testify that Muhammad is His Slave and His Messenger. To proceed, Verily the desire to make knowledge easily accessible to the public has called me to set forth in a simple fashion the rites of Hajj, and to do that by extracting these from my original book: The Hajj of the Prophet as narrated by Jaabir -radiyallaahu `anhu, in the same manner that I produced my treatise The Prophet's manner of Prayer, except that I have herein added many important additions, supplementing rites that which were not mentioned in The Hajj of the Prophet, nor in the footnotes to it; and I have given careful attention to verifying the source and authenticity of these additions, and likewise regarding the other points of benefit which I have brought in it, doing so in accordance with the method used in the rest of our books, quoting the standard of the hadeeth along with its source, however in abridged form, whist generally referring the reader to my other books: some of which have been published and some of which have not. As for what is to be found in my original book on Hajj, then I have not quoted the sources in full herein, regarding it as sufficient that the book is widely available to the honourable readers, so anyone who wishes to check on such a point will find it easy to refer back to it, and I will refer to it as 'The Original Work' (al-`asl). And to complete the usefulness of the book I have taken from it, with some abridgement, the extra section specific to the innovations (bida`) connected with Hajj and visiting (al-madeenah). And I have called it "The Rites of the Hajj and the `Umrah, from the Book and the Sunnah and the Narrations from the Pious Predecessors. I ask Allaah the Exalted and Most High to make all of my work good, and something done sincerely for His Face, and that He does not make any share of that for other than Him. Muhammad Naasirud-Deen Al-Albaanee. Damascus, 21st Sha`baan 1395 H. 3

4 Advice for those about to perform Hajj These are some pieces of advice and points of benefit which I offer to our brothers who are about to perform the Hajj. Firstly: The pilgrim must fear and be dutiful his Lord, and must strive to his utmost not to fall into that which Allaah has made forbidden for him, due to His Saying- He the Most High: Z 0 /. -, + * ) ( ' & % $# "! [ [Sooratul-Baqarah (2): 197] [[Meaning: The Hajj is in the well-known months. So whoever undertakes the Hajj therein then let him not engage in sexual intercourse, nor commit forbidden acts, nor engage in argumentation during the Hajj.]] And the Prophet said: <<Whoever performs the Hajj, and does not engage in sexual relations or indecent speech, nor commit evil, then he returns free from his sins just as the day his mother gave birth to him>>; and if he did that then his Hajj would be accepted, and Allaah s Messenger said: <<The accepted Hajj - there is no less a reward for it than Paradise. >> 1 So it is necessary to warn against what many are afflicted by, on account of their ignorance or their misguidance: (A) Directing any form of worship to other than Allaah -the Most High-(Shirk). So we have seen many of them falling into shirk, such as supplicating to other than Allaah for the removal of distress; or requesting aid from the dead: from the Prophets and the righteous; and their making oaths in their name, in veneration of them. So by this they completely nullify their Hajj. Allaah -the Most High- said: Z ǻ [ [Sooratuz-Zumar (39): 65] [[Meaning: If you were to join others in worship with Allaah, then your deeds would be rendered null and void, and you would certainly be from the losers.]] (B) Some men adorning themselves by shaving off their beards, as it is a sinful deed, and doing it involves four separate sins - as I have explained in 'The Original Work'. 1 Reported by the two Shaikhs [i.e. al-bukhaaree and Muslim], and others, as a hadeeth of Aboo Hurayrah -radiyallaahu `anhu; and it is researched in Silsilatul-Ahaadeethis-Saheehah (no. 1200) and in al-irwaa (no. 769). 4

5 (C) The wearing of gold rings by men, and this is forbidden (haraam): especially the type that is known today as wedding-rings, as that involves the further sin of imitating the Christians. Secondly: Everyone who intends to perform Hajj and has not brought the sacrificial animal (Hady) with him 2, then he should intend to perform the Hajj of Tamattu' [i.e. an `Umrah, and then a separate Hajj] - since the Prophet ordered his Companions to do in the end; and because he became angry with those Companions who did not hasten to comply with his order to cancel the (intention for) Hajj and change it to an `Umrah; and he said:<< I have entered the `Umrah into the Hajj until the Day of Resurrection>>; and when some of the Companions said: Do you see this Tamattu` of ours: is it just for this year of ours, or is it forever?, then he joined his fingers together, and said:<<i have entered the `Umrah into the Hajj until the Day of Resurrection; not just for a time, rather forever; rather forever.>> 3 And because of this he ordered the noble Faatimah and also all his wives - radiyallaahu `anhunna - to leave the state of ihraam after the `Umrah for the Hajj; and therefore Ibn 'Abbaas used to say: Whoever has performed tawaaf of the House, then he has left the state of ihraam: the Sunnah of your Prophet, even if you are averse to it. 4 So everyone who has not brought the sacrificial animal with him, should call out that he is going to make `Umrah - in the three months of Hajj; and he who has declared his intention to perform Hajj Mufrad [Hajj on its own] or Hajj Qiraan [Hajj and `Umrah together with a single ihraam], and then he hears of the Messenger s command to change it to an `Umrah, then he should quickly obey, even after reaching Makkah and having performed Sa'ee between as-safaa and al- Marwah; and he should leave the state of ihraam, and then declare the intention for Hajj on the Day of Tarwiyah -the 8th day [of Dhul Hijjah]. Z µ ³ ² ± «[ [[Meaning: O you who believe! Respond to Allaah and His Messenger, when he calls you to that which will give you life.]] 5 [Sooratul-Anfaal (8): 24]. 2 As is the case with most pilgrims today, and it is very rare for one of them to bring the sacrificial animal along with him from outside the Sacred Precincts, as the Prophet did. So he who does so, then there is no criticism upon him; however one who does not bring it along with him, and still does Hajj Qiraan or Ifraad, then he has gone against the Prophet's action and his command, even though the people may be averse to this point, just as Ibn Abbas said: reported by Muslim (4/58) and Ahmad (1/278 & 342). 3 Refer to Saheeh Abee Daawood (nos.1568 and 1571). 4 And his basis for saying that is his saying: <<Verily Allaah has entered into this Hajj of yours an `Umrah; so when you arrive, then he who has made tawaaf of the House, and between as- Safaa and al-marwah, then he has left the state of ihraam, except he who has a sacrificial animal (hady) along with him. >> Saheeh Abee Daawood : (nos.1573 & 1580). 5 And that does not negate what is narrated from `Umar, and from others, that Hajj Mufrad is more excellent, because of what I have mentioned in the Original Work. Then I saw that Shaikhul-Islaam Ibn Taimiyyah explained that to mean that he intended singling out `Umrah with one journey and Hajj with one journey. So refer to it in volume 26 of Majmoo`ul-Fataawaa, for it is important. 5

6 Thirdly. You must not leave off staying the night at Mina on the night before `Arafah, as it is obligatory (waajib). Allaah s Messenger did it, and he commanded it in his saying: <<Take from me your rites of pilgrimage...>> And you must also stay the night at Muzdalifah until you have prayed the Fajr Prayer. So if you miss this staying the night, then you must at least pray the Fajr Prayer there, as that is even more obligatory, rather it is a rukn (pillar) from the arkaan (pillars) of the Hajj, according to the most correct saying of the verifiers from the scholars, except upon the woman and the weak: for it is permissible for them to leave after half of the night has passed, as will follow. Fourthly. And beware, as far as you able, of walking directly in front of anyone praying in the Sacred Mosque (al-masjidul-haraam), not to mention other mosques and elsewhere, on account of his saying: <<If the one walking directly in front of one who is praying knew what were upon him then it would be better for him to stand still for forty than that he should walk in front of him.>> And this is a general text covering everyone walking in front, and everyone praying; and the hadeeth making an exception for one walking in the Sacred Mosque is not authentic; and you should pray therein, just as in any other place, towards a sutrah [screen/barrier] - due to the generality of the ahaadeeth regarding that; and there are also some specific narrations from the Companions which are mentioned in 'The Original'. Fifthly. The people of knowledge and virtue should teach the pilgrims, whenever they meet them, the rites of Hajj and its rulings according to the Book and the Sunnah; and that should not preoccupy them from calling to Tawheed [singling out Allaah with all worship], which is the foundation of Islaam, and is the reason for the sending of the Messengers, and for the sending down of the Scriptures; as most of the people whom we have met - even some of those who ascribe themselves to knowledge - we have found to be in complete ignorance of the reality of the Tawheed of Allaah and His attributes; just as they are oblivious to the necessity of the return of the Muslims - upon their differing madhhabs (schools of thoughts) and their multiple parties - to unification and joining ranks upon the basis of the Book and the Sunnah - in creed beliefs (`aqaa id), in rulings (ahkaam), in interactions and dealings (mu`aamalaat), in behaviour and manners (akhlaaq), in politics (siyaasah), in economic affairs (iqtisaad), and in all aspects of life; and they must remember that any voice raised, or any attempt at rectification that is based upon any foundation other than this firm and sound foundation will bring nothing to the Muslims except splitting and weakness, and shamefulness and humiliation, and the present situation is the greatest witness that - and Allaah is the One Whose aid is sought. And there is nothing wrong with debating in the best manner when required, as the kind of argumentation that is forbidden in Hajj is futile argumentation, which is also forbidden outside the Hajj, just like the evil-doing that is forbidden within the Hajj also. So that is something other than the debating which is commanded in the like of His Saying -He the Most High: Z ~ } { z y x w v [ 6

7 [Sooratun-Nahl (16):125] [[Meaning: Call to the way of your Lord with wisdom and beautiful preaching, and debate with them in the best manner.]] However, along with this, it is befitting that the caller should be attentive to the fact that if it becomes apparent that there will be no benefit in debating with the opponent, because of the other persons blind attachment to his madhhab or own opinion; and that if he were to continue debating with him, then this will perhaps lead into that which is not permissible, then it will be better for him to leave off arguing with him, due to his saying: <<I shall be a claimant for a house in the outskirts of Paradise for one who leaves off arguing even though he is in the right...>> -the hadeeth. 6 No Difficulty, No Difficulty And from that which it is befitting that the caller should adhere to is making things easy, for the people in general and the pilgrims specifically, since making things easy is one of the fundamental principles of the liberal Sharee`ah (Islamic Legislation), as is known, as long as there is no text in contradiction to this; for when there is a specific text then it is not permissible to seek to make things easy based upon opinion. So this is the just and middle stance which it is binding for every caller to the truth to adhere to; and after that no notice is taken of the people's sayings and their objections, and their saying: He is too strict, or he is too lenient. And there are a number of permissible matters which some pilgrims have become accustomed to refraining from due to verdicts which have appeared which run contrary to the principle that has just been mentioned. So I saw that I should draw attention to them: 1. Taking a bath, without having a need to on account of wet dreams (ihtilaam), even if it involves rubbing the head, since that is established from the Prophet in the two Saheehs and elsewhere, as a hadeeth of Aboo Ayyoob -radiyallaahu `anhu Scratching the head, even if some hair falls out, as shown by the hadeeth of Aboo Ayyoob which has just been indicated; and this was the saying of Shaikhul-Islaam Ibn Taimiyyah -rahimahullaahu ta`aalaa. 3. Cupping/Blood-letting (ihtijaam) even if some of the hair is shaved off in the place of cupping, since he got himself cupped upon the centre of his head whilst he was in the state of ihraam, and that is not possible without shaving some of the hair; and this was also the saying of Ibn Taimiyyah; and it is the saying of the Hanbalees also, 6 And it is a Hasan hadeeth, and it occurs in its full form in Saheehul-Jaami`is-Sagheer (no.1477 of the al-maktabul-islaamee edn.). 7 And it occurs in the Original Work in its complete form (p. 28), and I have researched it in Irwaa ul- Ghaleel (no.1019), and in Saheeh Abee Daawood (no.1613). 7

8 however they say that he must make a sacrifice (fidyah) to expiate for it, but there is no proof for them. Rather that is rejected by his getting himself cupped, since had he made a sacrifice as expiation then the narrator would have reported that from him. So the fact that he limited himself to mentioning the cupping, without any mention of a sacrifice, is a proof that he did not make a sacrifice. So what is correct is the saying of Ibn Taimiyyah -rahimahullaahu ta`aalaa. 4. Smelling sweet smelling plants, and pulling off broken nails, and there are reports about that which are mentioned in 'The Original'. 5. Taking the shade of a tent, or an upheld garment, since that is established from him ; and just the same is taking the shade of the camel-litter in the old days, or of an umbrella or a car, even sitting within it, these days. So declaring that it is obligatory to expiate for that with a sacrifice is a harshness for which there is no proof. Rather sound contemplation does not differentiate between seeking the shade of a tent, which is established in the Sunnah, and seeking the shade of the camel-litter and it s like; and this is one narration from Ahmad, as occurs in 'Manaarus-Sabeel' (1/246). So that which is done by some sects, regarding removing the roofs of their cars, is entering into the Religion something that the Lord of the creation has not given permission for. 6. Wearing a belt around the izaar (waist wrapper), and tying it when necessary; and wearing rings - as occurs in some reports; and like it is wearing a watch upon the arm, or spectacles, or a money-pouch around the neck. All of those matters fall under the aforementioned principle; and some of them are further supported by ahaadeeth from the Prophet, or by narrations from the Companions; and Allaah -the Mighty and Majestic- says: [Sooratul-Baqarah (2):185] Z ǻ [ [[Meaning: Allaah wishes ease for you, and He does not wish to make things difficult for you.]] And all praise is for Allaah Lord of the whole of creation. * When about to enter the state of Ihraam 1. It is recommended (mustahabb) for anyone going to perform the Hajj, or `Umrah on its own, to take a bath (ghusl) for entering the state of ihraam, even if it is a woman is upon her menses or during after-birth bleeding (nifaas). 2. Then the men may wear whatever clothes he wishes that are not made in the shape of the body parts, and these clothes are called by the jurists ghayr al-mukheet ( unstitched /not sewn to the shape of the body). So he wears an izaar (waist-wrapper) 8

9 and a ridaa (upper garment), and their like; and sandals or any footwear that does not cover the ankle-bones. 3. He may not wear a hat or a turban (`imaamah), or anything like that which fits onto and directly covers the head - this refers to the men. As for the woman, then she does not remove anything from her legislated clothing, except that she may not tie upon her face: the niqaab 8 (face-veil worn resting upon the nose), or the burqa` (face-veil with openings for the eyes), or the lithaam (lower face cover), or a handkerchief; and she may not wear gloves 9. And he said : <<The muhrim (person in the state of ihraam) may not wear the shirt, or the `imaamah (turban), or the hooded cloak, or trousers, or a garment touched by wars (a dye) or saffron; or leather socks - unless he cannot find sandals, (then in that case let him wear leather socks), 10 >> and he said: <<The woman in the state of ihraam should not affix a face veil and should not wear gloves.>> 11. And it is permissible to for the women to cover her face with something like the khimaar, or the jilbaab, which she lets down and allows to hang over her face, even if it touches her face -according to the correct opinion. However, she should not tie it upon it, as Ibn Taimiyyah -rahimahullaahu ta`aalaasaid. 4. He may put on the clothing for ihraam before the meeqaat (the appointed place where one must enter the state of ihraam), even in his own house, as was done by Allaah s Messenger and his Companions. This makes it easier for those performing Hajj by aeroplane, for whom it is not possible to put on the clothing for ihraam at the meeqaat. So it is permissible for them to embark on the plane in the clothing of ihraam, but they do not enter the actual state of ihraam until shortly before the meeqaat - in order that they do not go past the meeqaat without being in the state of ihraam. 5. He may use body oil and perfume himself with any perfume he pleases, which has fragrance but not colour; however, the women use that which has colour, but no 8 It is the face-cover (qinaa`) worn upon the bridge of the nose; and it is of different types. If she pulls it up to her eyes, then it is called al-waswasah' or al-burqa`. If she pulls it down to below the eye socket then it is an-niqaab ; and if it is worn upon the tip of her nose it is al-lukfaam. It is called the woman's niqaab because it hides her colour (niqaab) with the colour of the niqaab (Lisaanul- `Arab: 2/ ). 9 Shaikhul-Islaam Ibn Taimiyyah said in his Mansik (p.365): "And the gloves (al-quffaazaat) are a covering made for the hand, as worn by falconers (al-buzaat); and al-buzaat is the plural of baaz (falcon), and it is a type of hawk used for hunting." 10 Shaikhul-Islaam Ibn Taimiyyah said in his Mansik: And it is not upon him to cut them down below the ankles, since the Prophet ordered cutting to begin with, but then he gave concession afterwards, whilst in `Arafaat, for a person to wear broad, loose trousers (saraaweel) for one who could not obtain an izaar (waist-wrapper); and he gave a concession for one who does not find sandals to wear leather socks (khuffayn). This is the more authentic of the two saying of the scholars. 11 Agreed upon [i.e. reported by al-bukhaaree and Muslim]: Saheeh Abee Daawood (no.1600). 9

10 fragrance; and all this must be before he has intended entry into the state of ihraam at the meeqaat; after that is forbidden (haraam). * The state of Ihraam and the Niyyah (Intention) 6. So when he comes to his meeqaat (the appointed place where one must enter the state of ihraam) it becomes obligatory (waajib) upon him to enter the state of ihraam, and the mere resolve and intention that he has in his heart to perform Hajj is not sufficient, since his resolve has been with him since he left his own land. Rather he must say or do that which will cause him to become muhrim (one in the state of ihraam). So when he recites the talbiyah [see point no.9] intending to enter into the state of ihraam, then his ihraam is concluded -upon which there is agreement. 7. And he does not say anything prior to the talbiyah, such as their saying: "O Allaah, I intend to perform the Hajj or `Umrah, so make it easy for me and accept it from me...", as none of this is reported from the Prophet ; and this is just like verbally stating the intention for Purification, and for the Prayer, and for Fasting: all of that is from the newly invented matters, and is well-known he said: <<...For every newly introduced matter is an innovation, and every innovation is misguidance, and all misguidance will be in the Fire.>> * The Meeqaats 8. The meeqaats (places where the state of ihraam is entered)) are five: Dhul- Hulayfah, al-juhfah, Qarnul-Manaazil, Yalamlam, and Dhaatu `Irq. They are for those who live there and for those who are not from their people who pass by them intending to perform Hajj or `Umrah. And he whose house is nearer than them to Makkah then he makes ihraam from his house, and the people of Makkah enters the state of ihraam from Makkah. DHUL HULAYFAH is the place where the people of al-madeenah enter the state of ihraam, and it is a village six or seven miles away; and it is the furthest meeqaat from Makkah, being ten riding stages away or less, depending on the route, as there are many routes from there to Makkah, as Shaikhul- Islaam Ibn Taimiyyah pointed out. And it is called Waadee al-`aqeeq, and its mosque is called Masjidush-Shajarah (the mosque of the Tree), and there is spring there called the spring of `Alee by the ignorant masses, believing that `Alee fought against the jinn there, and this is a lie. And AL-JUHFAH is a village about three riding stages away from Makkah. It is the meeqaat for the people of Shaam (Palestine, Syria, and Lebanon), Egypt, and for the people of al-madeenah if they cross over to it from the other route. Ibn Taimiyyah said: It is the meeqaat for those who perform the Hajj from the direction of the west, such as the people of Shaam, Egypt, and the rest of the West; and it is ruined and deserted these days, therefore the people now enter the state of ihraam before it, in the place called "Raabigh. 10

11 And QARNUL-MANAAZIL, which is also called Qarn-uth-Tha`aalib is towards Makkah, being a day and night's journey away, and is the meeqaat for the people of Najd. And YALAMLAM is a place two nights distant from Makkah, being thirty miles away; and is the meeqaat for the people of Yemen. And DHAATU `IRQ is a place out in the desert; marking the border between Najd and Tihaamah; and is forty-two miles from Makkah. It is the meeqaat for the people of al-`iraq. * His command to perform Tamattu` [An initial `Umrah followed by a separate Hajj] 9. So when he intends to enter the state of ihraam, then if he is performing Hajjul- Qiraan, having brought the sacrificial animal (hady) along with him, he should say: ( لب ي ك الله م ب ح ج ة و ع م ر ة) Labbayk Allaahumma bi-hajjah wa `umrah Here I am, O Allaah, answering Your call, performing a Hajj and an `Umrah. So if he hasn't brought the sacrificial animal along with him, and that is better, then he says the talbiyah for the `Umrah only; and he must do that, saying: ) لب ي ك الله م ب ع م ر ة ( Labbayk Allaahumma bi-`umrah Here I am, O Allaah, answering Your call, performing an `Umrah. So if he has already made the talbiyah for Hajj only, then he should cancel that, and make it into an `Umrah - since the Prophet commanded that, and on account of his saying: <<I have entered the `Umrah into the Hajj until the Day of Judgment>>, and he joined his fingers together; and his saying: <<O family of Muhammad, whoever amongst you performs Hajj, then let him say the talbiyah of an `Umrah in a Hajj>>, 12 and this is Tamattu` of `Umrah with the Hajj. * Making condition (al-ishtiraat) 12 Refer for its referencing and researching to al-ahaadeethus-saheehah (no.2469). 11

12 10. And if he wishes, when he makes the talbiyah, he may state a condition to His Lord -the Most High, fearing that something may occur which prevents him [from completion of the Hajj], whether illness or fear - saying as occurs in what the Prophet taught: (الله م م ح ل ي ح ي ث ح ب س ت ن ي) Allaahumma mahillee haythu habastanee O Allaah my place for leaving the state of ihraam will be wherever You prevent me. 13 So if he does that and is then prevented or becomes ill, then he may leave the state of ihraam for the Hajj or the `Umrah, and there will be no compensatory sacrifice due upon him, and he does not have to do the Hajj again next year, unless it was his first Hajj -in which case he must make it up. 11. There is no special Prayer for entering the state of ihraam, however if it the time of Prayer comes upon him before his ihraam then he should pray, and then enter the state of ihraam, following the example of the Allaah s Messenger who entered the state of ihraam after the Zuhr Prayer. * Prayer in Waadee al `Aqeeq 12. However he whose meeqaat is Dhul Hulayfah, then it is recommended for him to pray there, not specifically for entering ihraam, but because of the place and its being blessed. So al-bukhaaree reported from `Umar -radiyallaahu `anhu- who said: "I heard Allaah s Messenger say in Waadee al `Aqeeq: <<Someone came to me this night from my Lord, and said: Pray in this blessed valley, and say an `Umrah within (and in a narration: an `Umrah and) a Hajj." And from Ibn `Umar: from the Prophet :...that someone saw in a dream (and in a narration: that he was shown in a dream), when alighting for sleep at the end of the night 14 in Dhul Hulayfah, in the centre of the valley, one saying to him: You are in the blessed pebble-strewn valley. 15 * 13 Agreed upon. Refer to: Saheeh Abee Daawood (no. 1557). 14 From at-ta`reees, which means the traveller s alighting at the end of the night, for sleep and rest (Nihaayah). 15 Saheeh Abee Daawood (no.1579), Mukhtasar Saheehil-Bukhaaree, compiled by me (nos ): may Allaah facilitate its printing. al-haafiz [Ibn Hajr] said in Fathul-Baaree (3/311): This hadeeth shows the excellence of al-`aqeeq valley, just like the excellence of al-madeenah, and the excellence of Prayer therein..." 12

13 The Talbiyah and raising the voice with it 13. Then he said he should stand 16 facing the Qiblah, and say the talbiyah for `Umrah or Hajj, as has preceded, and say: ) الل ه م ه ذ ه ح ج ة لا ر ي اء ف يه ا و لا س م ع ة ( Allaahumma haadhihi hajjah, laa riyaa a feehaa wa laa sum`ah O Allaah this is a Hajj; there being no acting for show in it, nor seeking repute And he should say the talbiyah of the Prophet : ) ل ب ي ك الل ه م ل ب يك ل ب يك لا ش ر يك ل ك ل ب يك ا ن ال ح م د و الن ع م ة ل ك و ال م ل ك لا ش ر يك ل ك ( (a) Labbayk Allaahumma labbayka, labbayka laa shareeka laka labbayka, innalhamda wan ni`mata laka wal-mulk, laa shareeka laka Here I am, answering Your call, O Allaah; here I am, answering Your call; there is no partner for You, here I am, answering Your call. Verily all praise is for You, and every favour is bestowed by You, and all Dominion is Yours; You have no partner, And he would not add to it; (b) And also from his talbiyah was: (ل ب يك ا ل ه ال ح ق ) Labbayka ilaahal-haqq Here I am, answering Your call, O God of Truth. 15. And adhering to his talbiyah is better; even though it is permissible to increase upon it, as the Prophet consented to those people who increased upon his talbiyah, with their saying: ) ل ب يك ذ ا ال م ع ار ج ل ب يك ذ ا ال فو اض ل ( Labbayka dhal ma`aarij, labbayka dhal fawaadil Here I am answering Your call, O Lord of the Ways of Ascent; Here I am answering Your call, O Lord Who bestows all tremendous favours. 16 Reported by al-bukhaaree in disconnected (mu'allaq) form, and by al-bayhaqee in fully connected form, with a Saheeh chain of narration. 17 Reported by ad-diyaa, with a Saheeh chain of narration. 13

14 And Ibn `Umar used to also say: ) ل ب يك و س ع دي ك و ال خ ي ر ب ي د ي ك و الر غ ب اء ا ل ي ك و ال ع م ل ( Labbayka wa sa`dayka wal-khairu biyadayka war-raghabaa u ilayka wal-`amal Here I am, answering Your call; at Your service and obedient to You, again and again; and all good is in Your Hands; and You are the One from Whom everything is sought, and action is directed towards You alone And the one saying the talbiyah is commanded to raise his voice with the talbiyah, because of his saying: <<Jibreel came to me and ordered me to order my Companions, and whoever was with me, to raise their voices with the talbiyah>>, 19 and his saying: <<The best Hajj is shouting out and spilling blood. >> 20 Therefore the Companions of the Prophet during his Hajj used to shout out loudly with it; and Aboo Haazim said: When the Companions of the Prophet entered into the state of ihraam they did not reach `ar-rawhaa until their voices had become hoarse. 21 And his saying: <<It is as if I am looking at Moosaa -`alaihis-salaam, descending from the mountain pass, raising his voice, calling out earnestly to Allaah -the Most High- with the talbiyah >> And the women with regard to the talbiyah are just like men, because of the generality of the two preceding hadeeth; so they should raise their voices, as long as there is no fear of temptation, since `Aa ishah used to raise her voice to the extent that the men could hear her, so Aboo `Atiyyah said: I heard `Aa ishah saying: Verily I know how the talbiyah of Allaah s Messenger was, then I heard her after that saying the talbiyah: Labbayk Allaahumma labbayka...,etc Agreed upon. Refer to Saheeh Abee Daawood (no.1590). 19 Reported by the compilers of the Sunan, and by others. Refer to Saheeh Abee Daawood (no.1592). 20 A Hasan hadeeth: Saheehul-Jaam`is-Sagheer wa Ziyaadatuhu (no.1112); and al-`ajj is raising the voice with the talbiyah, and ath-thajj is the flowing of the blood of the Hady and the Ud-hiyah sacrifices. 21 Reported by Sa'eed ibn Mansoor, as occurs in al-muhallaa (7/94), with a good chain of narration; and reported by Ibn Abee Shaybah with a Saheeh chain of narration from al-muttalib ibn 'Abdillaah, as occurs in Fathul Baaree (3/324), and it is mursal. 22 Reported by Muslim. Refer to as-saheehah (no.2023). 23 Reported by al-bukhaaree (no.769 in its Mukhtasar ); and by at-tayaalisee (no.1513), and Ahmad (6/32,100,180, & 243). 14

15 And al-qaasim ibn Muhammad said: Mu`aawiyah went out at night on the night of departing, and he heard the voice of someone making the talbiyah, so he said: Who is that? It was said: `Aa ishah, the Mother of the Believers, performing `Umrah from at-tan`eem. So that was mentioned to `Aa ishah, and she said: If he had asked me I would have told him And he continually repeats the talbiyah, since it is <<from the signs of Hajj>>, 25 and because of his saying: <<There is no one who makes the talbiyah except that whatever is to his right and his left, from trees and stones, also makes the talbiyah, until the earth resounds from here and here -meaning: to his right and left.>> 26 Especially whenever he ascends a high place, or descends a valley -in accordance with the hadeeth which has preceded a short while ago: << It is as if I am looking at Moosaa -`alaihis-salaam, descending from the mountain pass, raising his voice, calling out earnestly to Allaah -the Most High- with the talbiyah>>; and in another hadeeth: <<It is if I am looking towards him when he descended into the valley reciting the talbiyah. >> And he may also recite along with it talbiyah* and tahleel [Laa ilaaha illallaah] (None has the right to be worshipped except Allaah), according to the saying of Ibn Mas`ood -radiyallaahu `anhu- I went out Allaah s Messenger and he did not leave off the talbiyah until he threw the pebbles at Jamratul- `Aqabah, except when he mixed it with reciting talbiyah* or tahleel [Laa ilaaha illallaah] Reported by Ibn Abee Shaybah, as occurs in al-muhallaa (7/94-95), with a Saheeh chain of narration; and Shaikhul-Islaam [Ibn Taimiyyah] said in his Mansik : And the woman may raise her voice to the extent that her female travelling companions can hear her; and it is recommended to recite it plentifully throughout the various conditions It is part of a Saheeh hadeeth, researched in as-saheehah (no.828), with the wording: <<Jibreel ordered me to raise the voice with ihlaal [i.e. the talbiyah], as it is one of the manifest signs of the Hajj.>> 26 Reported by Ibn Khuzaymah and al-bayhaqee with a Saheeh chain of narration, as occurs in Takhreejut-Targheeb wat-tarheeb (2/118). 27 Reported by al-bukhaaree (My abridgement of al-bukhaaree: Book 60: The Prophets : Chapter 8). Al-Haafiz [Ibn Hajr] said: "The hadeeth contains the fact that saying the talbiyah in valleys is from the Sunnah of the Messengers; and that it is something emphasised whilst descending, just as it is emphasised whilst ascending." 28 Reported by Ahmad (1/417) with good chain of narration, and it was declared Saheeh by al- Haakim and adh-dhahabee, as occurs in al-hajjul-kabeer. * [[Correct is takbeer (i.e. Allaahu Akbar) [Allaah is greater]: see Irwaa ul-ghaleel (4/296):transl.]] 15

16 20. So when he reaches the Sacred Precincts (al-haram) of Makkah, and sees the houses of Makkah, he leaves off the talbiyah 29 in order to occupy himself with the following actions: * Taking a bath for entering Makkah 21. And whoever finds it easy to take a bath (ghusl) before entering [Makkah], then let him take a bath; and let him enter during the daytime, following the example of Allaah s Messenger And let him enter from the direction of upper Makkah, which today has the Gate of al-ma`laah, as the Prophet entered from the upper pass (Kadaa ), 31 which is above the graveyard; and he entered the mosque from the Gate of Banoo Shaybah, since this was the closest route to the Black Stone (al-hajarul-aswad). 23. And he may enter it by any path he wishes, due to his saying: <<All of the mountain passes of Makkah are a pathway and place for sacrifice>>; and in another hadeeth: <<All of Makkah is a pathway: He may enter from here and leave from here. >> So when you enter the mosque, then do not forget to enter with the right foot first, 33 and to say: (الل ه م ص ل ع لى م ح م د و س ل م الل ه م اف ت ح ل ي ا ب و اب ر ح م ت ك ( Allaahumma salli `alaa Muhammadin wa sallim; Allaahummaftah lee abwaaba rahmatika O Allaah! Extol Muhammad and grant him peace and security. O Allaah! Open for me the gates to Your Mercy, or: ( ا ع وذ ب االله ال ع ظ يم و بو ج ه ه ا لك ر يم و س ل ط ان ه ال ق د يم م ن الش ي ط ان الر ج يم ) A`oodhu billaahil-`azeem, wa biwajhihil-kareem, wa sultaanihil-qadeem, minashshaytaanir-rajeem. I seek refuge with Allaah, the Tremendous, and with His noble Face, and with His everlasting Authority, from the rejected Satan Reported by al-bukhaaree (no.779 of my abridgement of it), and al-bayhaqee; and refer to al- Majma` (3/225 & 239). 30 Reported by al-bukhaaree (no.779 of its abridgement), and Saheeh Abee Daawood (no.1630). 31 Reported by al-bukhaaree (no.780 of its abridgement), and Saheeh Abee Daawood (no.1929). 32 Reported by al-faakihee with a hasan chain of narration. 33 Regarding it there is a hasan hadeeth, researched in as-saheehah (no.2478). 34 Refer to Saheehul-Kalimit-Tayyib of Shaikhul-Islaam ibn Taimiyyah, with my checking (pp.51-52). 16

17 25. And when he sees the Ka`bah he may raise his hands if he wishes, as it is established from Ibn `Abbaas And there is no supplication established from the Prophet at this point. So he may make supplication with whatever is easy for him; and if he supplicates with the supplication of `Umar: (الل ه م ا ن ت الس لا م و م ن ك الس لا م ف ح ي ن ا ر ب ن ا ب الس لا م ) Allaahumma antas-salaam, wa minkas-salaam, fahayyinaa Rabbanaa bis-salaam O Allaah! You are the Impeccable One, free of all imperfections; and peace and security come from You; so cause us to live, O our Lord, in peace and security. 36 * The Tawaaf of Arrival (Tawaaful- Qudoom) 27. Then he should go straight to the Black Stone (al-hajarul-aswad), face it directly, and say the takbeer [ Allaahu akbar : Allaah is greater]; and saying Bismillaah (with the name of Allaah) prior to it is authentic from Ibn `Umar, as his own saying; but those who mention it from the Prophet are mistaken. 28. Then he wipes his hand upon the Black Stone; and he may kiss it also; and he may prostrate [perform sajdah] upon it also, since Allaah s Messenger did that, and `Umar, and Ibn `Abbaas If he is not able to kiss it, then he wipes it with his hand, and then kisses his hand. 30. And if he is not able to wipe his hand upon it, then he should make a sign towards it with his hand. 31. And he does that in every circuit of his tawaaf. 35 Ibn Abee Shaybah reported it with a saheeh chain of narration from him. Others report it traced back to the Prophet (marfoo`an), but its chain of narration is da`eef, as is explained in ad-da`eefah (no.1054). 36 Reported by al-bayhaqee (5/72) with a hasan chain of narration from Sa`eed ibn al-musayyib, who said: I heard a saying from `Umar which no one who heard it has remained besides me. I heard him say when he saw the House:, and he mentioned it; and he reported it with another hasan chain of narration from `Umar from Sa`eed ibn al-musayyib that he used to say that; and Ibn Abee Shaybah (4/97) reported it from each of them. 37 And the saying of one of the people of excellence in his notes upon al-manaasik waz-ziyaaraat that it is not reported from the Prophet is a mistake from him; and I have verified its authenticity in al- Irwaa (no.1112), and Allaah has facilitated its printing, so all praise is for Him, and all favours are from Him. 17

18 32. And he should not push and jostle to get to it, due to his saying: <<O `Umar, you are a strong man, so do not harm the weak; and when you wish to wipe your hand upon the Stone, then if it is free for you, then wipe your hand upon it; otherwise face it, and say takbeer [Allaahu akbar]. >> And there is great virtue in wiping ones hand upon the Stone, as he said: <<Allaah will raise up the Stone on the Day of Resurrection, and it will have two eyes with which it will see, and a tongue which it will speak with; and it will give witness in favour of everyone who touched it truly. >> 39 And he said: <<Wiping ones hand upon the Black Stone and the Yemeni Corner (ar-ruknul-yamaanee) removes sins exceedingly.>> 40 And he said:<<the Black Stone is from Paradise, and it used to be whiter that snow, but the sins of the people of Shirk turned it black.>> Then he should begin making tawaaf around the Ka`bah, having it towards his left side; so he performs seven circuits, remaining outside the Semi-circular Enclosure (al- Hijr); from the Stone to the Stone being one circuit; and he wears his upper wrapper underneath his right armpit and thrown over the left shoulder ( al-idtibaa` ) 42 throughout the whole of it; and he walks briskly with short footsteps (ar-ramal) in the first three (circuits), from the Stone to the Stone; then he walks normally in the rest. 35. And he wipes his hand upon the Yemeni Corner during every circuit, but he does not kiss it; and if he is not able to wipe his hand upon it, then it is not legislated for him to make an indication towards it with his hand. 36. And he says between the two [Corners]: (ر ب ن ا ا ت ن ا ف ي الد ن ي ا ح س ن ة و ف ي ال ا خ ر ة ح س ن ة و ق ن ا ع ذ اب الن ار ) Rabbanaa aatinaa fid-dunyaa hasanatan wa fil-aakhirati hasanatan wa qinaa `adhaaban-naar 38 Reported by ash-shaafi`ee, Ahmad, and others - and it is a strong hadeeth, as I have explained in al- Hajjul-Kabeer. 39 Declared Saheeh by at-tirmidhee, Ibn Khuzaymah, Ibn Hibbaan, al-haakim, and adh-dhahabee, and it is researched in the previous reference. 40 Declared to be Hasan by at-tirmidhee, and declared Saheeh by Ibn Hibbaan, al-haakim, and adh- Dhahabee. 41 Declared Saheeh by at-tirmidhee and Ibn Khuzaymah. 42 al-idtibaa' is to enter the ridaa (cloak) under the right armpit, and to throw its end over the left shoulder, thus revealing his right shoulder, and covering the left one; and it is an innovation (bid`ah) before this tawaaf, and after it. 18

19 O our Lord! Give us good in this life, and good in the Hereafter, and save us from the Punishment of the Fire And he does not touch the two Shaamee Corners at all, following the Sunnah of the Prophet. 44 * Iltizaam between the Corner and the Door 38. And he may cling to the place between the Corner (ar-rukn) and the Door (al- Baab): placing his chest, and face, and forearms upon this place And there is no specific dhikr for the tawaaf, so he may recite from the Qur aan, or say any dhikr he wishes, according to his saying: <<Tawaaf around the House is Prayer, except that Allaah has allowed speech in it; so whoever speaks, then let 43 Reported by Aboo Daawood and others, and authenticated by a group: Saheeh Abee Daawood (no.1653). 44 Shaikhul Islaam Ibn Taimiyyah said: And al-istilaam is wiping with the hand. As for the other sides of the House, and the Place of Ibraaheem, and whatever is in the rest of the world from mosques and their walls, and the graves of the Prophets and the righteous people, such as the room of our Prophet, and the cave of Ibraaheem, and the standing place where our Prophet used to pray, and all other places: whether the burial places of the Prophets and the righteous people, or the rock in Jerusalem, then none of these are to be wiped at all, nor kissed - by total agreement of the scholars; and as for tawaaf of these, then it is one of the greatest of the forbidden innovations (bida`), and whoever takes that as part of the Religion then his repentance is to be sought, so either he will repent or otherwise he is executed. And `Abdur Razzaaq (no.8945), Ahmad, and al-bayhaqee reported from Ya`laa ibn Umayyah who said: I performed tawaaf along with `Umar ibn al-khattaab (and in a narration: with `Uthmaan) - radiyallaahu `anhu. So when I came to the Corner which comes after the Door, which is by the Semicircular Enclosure, I started to touch it, so he said: Have you not performed tawaaf along with Allaah s Messenger? I said: Yes. He said: Then did you see him touch it? I said: No. He said: Then do likewise, for there is for you in Allaah s Messenger a fine example to follow'." 45 This is narrated through two chains of narration from the Prophet, by means of which the hadeeth reaches the level of hasan ; and is increased in strength by the fact that a group of the Companions acted upon it - from them Ibn `Abbaas- radiyallaahu `anhu - who said: This is the Multazam (Place of Embracing) between the Corner and the Door. And it is authentically narrated from 'Urwah ibn az- Zubayr also; and all of that is researched in al-ahaadeethus-saheehah (no.2138). And Ibn Taimiyyah said in his 'Mansik' (p.387): And if he wishes to come to the Multazam - and that is what is between the Black Stone and the Door - and he places upon it his chest and face and fore-arms and hands, and makes supplication, and he asks Allaah for whatever he needs, then he may do so. And he may do so before the Farewell Tawaaf there being no difference in this being at that time, or any other time - and the Companions used to do so when they entered Makkah; and if he stands near the Door making supplication without iltizaam of the House then that is also good; and when he departs he does not stand or turn or walk backwards. 19

20 him not say except what is good>>, and in a narration: <<so reduce speech within it. >> And it is not permissible for a naked person or a menstruating woman to perform tawaaf of the House, due to his saying: <<A naked person may not perform tawaaf of the House.>> 47 And his saying to `Aa ishah, when she came to perform `Umrah during the Farewell Hajj: <<Do just as anyone performing the Hajj does, except do not perform tawaaf of the House (and do not pray), until you become clean.>> So when he has completed the seventh circuit he covers his right shoulder, and goes over to the Station of Ibraaheem, and he recites: Z ¹ µ [ [Sooratul-Baqarah (2):125] [[Meaning: And take the Station of Ibraaheem as a place of Prayer.]] 42. And he places the Station of Ibraaheem between himself and the Ka`bah, and then he prays two rak`ahs behind it. 43. And he recites therein Sooratul-Kaafiroon and Soorah Qul Huwallaahu Ahad. 44. And he should not walk directly in front of any person who is praying there, nor allow anyone to walk directly in front of him whist he is praying, due to the generality of the ahaadeeth which prohibit that, and the exception for the Sacred Mosque is not established, let alone for the rest of Makkah Then, after completing the Prayer, he goes to Zamzam, and drinks from it, and pours some of the water onto his head, since he said: <<Zamzam water fulfils the purpose for which it is drunk >> 50, and he said <<It is blessed; and it fills and 46 Reported by at-tirmidhee and others; and the other narration is at-tabaraanee s, and it is Saheeh. See also al-irwaa (no.21). Shaikhul-Islaam Ibn Taimiyyah said: And there is no particular dhikr narrated from the Prophet, not by his order, nor his saying, nor by his teaching; rather he should make supplication with any authentic supplications, and the specific supplications which many people mention, such as that for below the water-spout, etc. - there is no basis for it. 47 Reported by al-bukhaaree and Muslim, as a hadeeth of Aboo Hurayrah; and reported by at- Tirmidhee from `Alee and from Ibn `Abbaas; and it is researched in al-irwaa (no.1102). 48 Agreed upon as a hadeeth of `Aa ishah; and by al-bukhaaree from Jaabir, and the addition is his. See 'al-irwaa '(no.191). 49 See the Introduction and the Original Book, (pp.21, 23, and 135). 50 A saheeh hadeeth, as a number of scholars have said; and I have researched it and spoken about its chains of narration in Irwaa ul-ghaleel (no.1123), and one of them is brought in as-saheehah (no.883). 20

21 satisfies just like food;(and is a remedy for ailment)>> 51, and he said: <<The best water upon the face of the earth is Zamzam water, it fills and satisfies just like food, and it is a remedy for ailment.>> Then he returns to the Black Stone, says takbeer [Allaahu akbar], and wipes his hand upon it, with the details that have preceded. * The Sa`ee Between as-safaa and al-marwah 47. The he goes off to perform Sa`ee between as-safaa and al-marwah. So when he draws close to as-safaa he recites His Saying -He the Most High: gf e d c b a ` _ ^ ] \ [Z Y X W V U [ [Sooratul-Baqarah (2):158] Z n m l k j i h [[Meaning: Indeed as-safaa and al-marwah are among the Symbols of Allaah. So whoever performs the Hajj or `Umrah, then there is no sin upon him for walking between them, and whoever voluntarily does good, then Allaah is Appreciative, All- Knowing.]] and he says: Nabd u bimaa bada allaahu bihi We begin with what Allaah began with. 48. Then he begins with as-safaa, ascending upon it until he can see the Ka`bah Then he faces the Ka'bah, and declares Allaah s Tawheed (sole right to all worship), and declares His greatness, saying: ) الل ه ا ك ب ر االله ا ك ب ر االله ا ك ب ر ) Allaahu akbar, Allaahu akbar, Allaahu akbar (three times) 51 A Saheeh hadeeth, reported by at-tayaalisee and others; and it is researched in as-saheehah under hadeeth (no.1056), and elsewhere. 52 Reported by ad-diyaa in al-mukhtaarah, and by others; and it is researched in the previous reference (no.1056). 53 It is not easy these days to see the Ka`bah except from certain points on as-safaa. So one can see it from between the pillars which support the second storey of the mosque; so he who is able to do so has attained the Sunnah, and if not then let him strive to do so, and there is no harm. 21