Muslim

Hadith Commentary: Benefits and Issues: The Messenger of Allah sallallahu alayhi wa sallam performed only one Hajj after the Hijrah, in the 10th year (10 AH), and in the following year, in Rabi' al-Awwal, he departed from this transient world. The detailed account of your (sallallahu alayhi wa sallam) Hajj journey has been narrated by Jabir radi Allahu anhu. Therefore, in light of this narration, we will briefly mention only the matters related to Hajj.

➊ When a person reaches his miqat with the intention of Hajj or Umrah, he should perform a ritual bath (ghusl) to wear the ihram. If a woman is menstruating or in postnatal bleeding (nifas), she should also perform ghusl, and a woman in nifas should tie a cloth to protect herself from the blood.

➋ At the time of donning ihram, two units (rak‘ah) of prayer should be performed. If one puts on ihram after an obligatory prayer, that is also sufficient, because the Messenger of Allah sallallahu alayhi wa sallam began reciting the talbiyah after the Zuhr prayer and did not perform two separate rak‘ahs specifically for ihram.

➌ The knowledge and practice of the Qur’an can only be learned from the Messenger of Allah sallallahu alayhi wa sallam. Therefore, all the noble Companions radi Allahu anhum ajma‘in made the method and practice of the Prophet sallallahu alayhi wa sallam a guiding light in the acts of Hajj.

➍ The talbiyah should be started from one’s miqat. All the Companions recited the talbiyah for Hajj from Dhu’l-Hulayfah. Upon reaching the valley of ‘Aqiq, the Prophet sallallahu alayhi wa sallam recited the talbiyah for both Hajj and Umrah. Therefore, Jabir radi Allahu anhu considered the ihram of the Prophet sallallahu alayhi wa sallam to be for Hajj, because it began with that.

➎ It is better to suffice with the same words of the talbiyah that the Prophet sallallahu alayhi wa sallam adhered to. This is the position of Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, and the hadith scholars, although adding to these words is permissible, because in the presence of the Prophet sallallahu alayhi wa sallam, some words were added, but he sallallahu alayhi wa sallam did not prohibit it.

➏ Upon reaching the House of Allah (Bayt Allah), the first act is to perform tawaf, which is called Tawaf al-Qudum, beginning by kissing the Black Stone (Hajar al-Aswad). Seven circuits are to be made around the House, passing over the area of the Hijr. One circuit is from the Black Stone to the Black Stone. In three circuits, one should walk briskly (raml) to display strength and vigor, and the remaining four circuits should be completed at a normal pace. Raml is only for the first tawaf; it is not done in the other tawafs. Similarly, in light of other narrations, there will be idtiba‘ in Tawaf al-Qudum, which means the pilgrim will pass the upper sheet of his ihram under his right armpit and place it over his left shoulder, thus keeping the right shoulder uncovered and the left covered. This will be maintained throughout all seven circuits. At the beginning of each circuit, the Black Stone should be kissed; if kissing is not possible, it should be touched and then kissed. If that is also not possible, then pointing towards it is sufficient. The Yemeni Corner (Rukn Yamani) should be touched, but there is no need to kiss it.

➐ After completing Tawaf al-Qudum, two rak‘ahs should be performed behind Maqam Ibrahim. In the first rak‘ah, Surah al-Kafirun should be recited, and in the second, Surah al-Ikhlas. After this, one should proceed to Safa and Marwah to begin the sa‘i between them. If one can see the House of Allah from Safa, it is better; otherwise, one should stand and recite the prescribed supplications. Then proceed towards Marwah, and upon reaching the low-lying area, which is marked by green lights, walk briskly or run in the usual manner. After passing the low area, walk at a normal pace. Women do not run, even though it is the Sunnah of Hajar alayha as-salam. Upon reaching Marwah, the same supplications as at Safa should be recited, and this will complete one circuit. In this way, the seventh circuit will be completed at Marwah. After this, the one performing Hajj tamattu‘ will shave (halq) or trim (taqsir) his hair and exit the state of ihram, becoming lawful (halal). The Prophet sallallahu alayhi wa sallam ordered those Companions radi Allahu anhum ajma‘in who did not have sacrificial animals to exit ihram, and in response to the question of Suraqah bin Malik radi Allahu anhu, he sallallahu alayhi wa sallam said that now Umrah has been joined with Hajj forever, so there is no obstacle in performing Umrah with Hajj. For this, it is also permissible to change the intention of ihram for Hajj to that of Umrah. A woman should cut from the end of her hair the length of a fingertip.

➑ Ali radi Allahu anhu brought additional sacrificial animals from Yemen for the Prophet sallallahu alayhi wa sallam. When he saw Fatimah radi Allahu anha, after exiting ihram and becoming lawful, wearing colored clothes and applying kohl, he expressed his displeasure, because he thought that one could only exit ihram after completing the rites of Hajj. She replied that she had done this on the order of her respected father. So Ali radi Allahu anhu went to the Messenger of Allah sallallahu alayhi wa sallam to confirm and complained about Fatimah radi Allahu anha. From this, it is established that a husband should keep an eye on his wife's actions and hold her accountable for any un-Islamic acts, and if necessary, complain to her father as well. He also mentioned his own intention regarding the talbiyah of Hajj, saying, "I have made the same intention for Hajj as you sallallahu alayhi wa sallam did when you donned ihram." From this, it is understood that, when needed, one can don ihram without specifying the type of Hajj (ifrad, tamattu‘, qiran), and upon reaching Makkah, specify it.

➒ On the Day of Tarwiyah, i.e., the 8th of Dhu’l-Hijjah, the one performing tamattu‘ will don a new ihram and proceed towards Mina. However, those who had donned ihram for Hajj ifrad or qiran, since they cannot exit ihram after Tawaf al-Qudum, will proceed to Mina in the same ihram. The five prayers—Zuhr, Asr, Maghrib, Isha, and Fajr—should be performed in Mina, and on the 9th of Dhu’l-Hijjah, after sunrise, one should proceed to ‘Arafat.

➓ Before entering ‘Arafat, one should stop at Wadi Namirah; this is better. After the sun passes its zenith, the Imam will deliver a sermon in Wadi ‘Urnah, in which he will instruct the people according to their collective needs and the occasion, just as the Prophet sallallahu alayhi wa sallam emphasized the protection of life and property, the abolishment of pre-Islamic customs, the rights of women, the rights of husbands, and stressed the importance of the Book of Allah. After the sermon, the Imam will combine the Zuhr and Asr prayers with one adhan and two iqamahs, and there is no prayer between these two.

⓫ After the prayers, one must remain in ‘Arafat until sunset, facing the House of Allah, and it is better to stand at the foot of Jabal Rahmah, which is in the middle of the plain of ‘Arafat. When the sun has completely set, one should leave ‘Arafat without performing Maghrib prayer and proceed to Muzdalifah, where Maghrib and Isha prayers are combined and performed, and the night is spent there.

⓬ When the dawn of the 10th of Dhu’l-Hijjah has fully risen, the Fajr prayer should be performed in congregation. After the Fajr prayer, one should go near Mash‘ar al-Haram and engage in supplication, the recitation of the words of tawhid, takbir, and tahlil, and before sunrise, proceed towards Mina.

⓭ Upon reaching Mina, seven small pebbles should be thrown at Jamrah al-Kubra, also called Jamrah al-‘Aqabah, and with each pebble, "Allahu Akbar" should be said. After completing the stoning of the jamarat, the sacrifice should be performed at the place of sacrifice, followed by shaving (halq) or trimming (taqsir) the hair.

⓮ After completing the rites at Mina, one should return to Makkah and perform Tawaf al-Ifadah. After Tawaf al-Ifadah, all restrictions of ihram are lifted. Ihram is removed after completing the rites at Mina; one bathes, applies perfume, and changes clothes, but the restriction on marital relations remains until after Tawaf al-Ifadah, after which it is also lifted.

⓯ After Tawaf al-Ifadah, one must return to Mina. Note that for the one performing tamattu‘, sa‘i between Safa and Marwah is also necessary after Tawaf al-Ifadah. For the one performing ifrad or qiran, if they have already performed sa‘i with Tawaf al-Qudum, then sa‘i is not necessary for them; if they have not performed it earlier, then they must do so now.