The Sunnah Method of Hajj with the Research and Extraction of Sheikh Zubair Ali Zai

الحمد لله حمدا كثيرا طيبا مباركا فيه كما يحب ربنا ويرضى وصلى الله وسلم على نبينا وآله وصحبه وعلى من بسنته اهتدى ، أما بعد:

My Mulim brother! Know that (in the ight of Allah) deed are accepted only with two condition:

➊ incerity for the ake of Allah (pure intention)
➋ Following the Meenger of Allah, peace be upon him
Allah the Exalted ay:

﴿فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا﴾

o whoever hope for the meeting with hi Lord, let him do righteou work and not aociate anyone in the worhip of hi Lord.

The Meenger of Allah, peace be upon him, aid: ”إنما الأعمال بالنيات وإنما لكل امرئ ما نوى“
Action are judged by intention, and every peron will get what he intended.

Our beloved Prophet, peace be upon him, aid:

”من عمل عملا ليس عليه أمرنا فهو رد“

Whoever doe an action that i not in accordance with our command (and practice), that action i rejected.

He, peace be upon him, aid: ”تركت فيكم أمرين ما إن تمسكتم بهما لن تضلوا بعدي أبدا: كتاب الله وسنتي“
I am leaving among you two thing; a long a you hold firmly to them, you will never be miguided: (they are) the Book of Allah and my unnah.

After thi, my Hajj brother! Praie and thank Allah who, by Hi help, granted you the ability to perform Hajj and made the path to the acred place of Makkah eay for you.
In the ight of Allah, Makkah i the bet place; develop full awarene of thi in your heart and mind.

◈Accepted Hajj

The Meenger of Allah, peace and bleing be upon him, aid: ”والحج المبرور ليس له جزاء إلا الجنة“
And the reward of an accepted Hajj (a Hajj in which no in i committed) i nothing but Paradie.

O my Hajj brother!
May Allah grant you the ability to perform all kind of good deed. Do you want to make your Hajj an accepted Hajj? If the anwer i ye, then practically anwer thee two quetion:
① How will your Hajj be according to the unnah of the Noble Prophet, peace and bleing be upon him?
② How will you enure that your Hajj i accepted and not wated? You might be urpried by what I am aying!
It i tated that we have een many uch pilgrim who, depite having donned the Ihram, do not take care that they are performing an act of worhip in which Allah ha made it obligatory for them to abtain from all forbidden act.
Thee people do not even try to learn the unnah of the Noble Prophet, peace and bleing be upon him, with correct and authentic evidence. You ee that thee people have not changed even a little from their previou wrong behavior before their Hajj. Thi i practical evidence that if their Hajj i not accepted (by Allah), then it i alo incomplete. [It remain deficient.] (Thi text i taken from the book “Hujjat al-Nabi صلى الله عليه وسلم” by Muhaddith al-Albani, may Allah have mercy on him.

) And Allah i the refuge.

◈A Few Important Point

There are many uch matter whoe knowledge and practice are eential for you (and all of u).

✔Firt: Monotheim

”لبيك لا شريك لك لبيك“ O Allah! I am preent, You have no partner, I am preent.
O my Hajj brother!
You have come aying the declaration of the onene of Allah (Tawheed), o know that the meaning of thi declaration hould be clear in your word and action. Whether thee matter relate to the heart or the body, may Allah grant you (and u) the ability to do o.
It i obligatory upon you to fully and appropriately honor your Creator and firmly etablih thi concept in your heart. Perform all act of worhip olely for Allah.
Worhip of the heart: uch a love, fear, hope, reliance, and turning to Him, etc.
Verbal worhip: uch a remembrance (dhikr), upplication (dua), eeking help (iti’anah), and eeking aitance (itighatha).
Phyical worhip: uch a bowing (ruku), protration (ujood), and circumambulation (tawaf), etc.
Financial worhip: uch a acrifice (dhabh), vow (nazar), and charity (adaqah), etc.
heikh aleh Al-Fawzan ay:
“Whoever denie the worhip of Allah i arrogant (and dibeliever). Whoever worhip other along with Allah i a polytheit. Whoever worhip Allah in a way that deviate from the Book and unnah i an innovator. And whoever worhip Allah alone according to the evidence of the Book and unnah i a believer and monotheit.”
The command of Allah the Exalted i:

﴿قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ۔‏ لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ ۔﴾

ay, “Indeed, my prayer, my acrifice, my living and my dying are for Allah, Lord of the world. He ha no partner. And thi I have been commanded, and I am the firt [among you] of the Mulim.”

o, when Allah intend good for omeone, He open the door of humility, meekne, and needine about Himelf in that peron’ heart.
(Hafiz) Ibn al-Qayyim, may Allah have mercy on him, ay:
“The cloet door to reaching Allah i that a peron conider himelf poor (and extremely weak). He hould not conider any tate, tatu, caue, or mean for himelf. He hould eek nearne to Allah only through the door of poverty. The mere meaning of poverty i that poverty and need have hattered hi heart into piece.”

Remember that honoring Allah mean that a peron honor Hi command and prohibition (act upon every command with faith and refrain from every forbidden thing).
Regarding Hajj, the command of Allah the Exalted i:

﴿الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ﴾

The Hajj month are well known (hawwal, Dhu al-Qi’dah, and Dhu al-Hijjah). o whoever intend to perform Hajj therein, let there be no obcenity, nor wickedne, nor dipute during the Hajj. And whatever good you do, Allah know it. And take proviion, but indeed, the bet proviion i fear of Allah. And fear Me, O you of undertanding.

Allah ha forbidden you (and u in Hajj) from three thing:
① Al-Rafath (which mean exual intercoure and alo indecent obcene word and action)
② Al-Fiq (all kind of in and diobedience)
③ Dipute
Then He commanded you to have piety (taqwa). trive hard to avoid what Allah ha forbidden and perform well what He ha commanded. If you do thi, you are a fortunate peron.
Know that it i obligatory upon you to perform all act of Hajj olely for the honor, greatne, love, humility, and feeling of needine before Allah, the Lord of the world.

✔econd: tanding in Prayer

Allah Almighty aid: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ﴾
And they were commanded to be united a one (monotheit) and to worhip only one Allah incerely, etablih prayer, and pay zakat, and thi i the etablihed religion.

The command of Allah Almighty i: ﴿قُل لِّعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ﴾
ay to My ervant who have believed that they hould etablih prayer.

After the tetimony of La ilaha illallah and Muhammadur Raulullah (peace be upon him), prayer i the econd mot important pillar of Ilam. It i the famou ign of monotheim, the difference between Ilam and dibelief, and the pillar of the religion. On the Day of Judgment, the firt account to be taken from people will be regarding prayer.
A peron’ zakat, fating, Hajj, good deed, and charity will not be accepted until he ha fully oberved the condition, pillar, obligation (and unnah) of the five prayer and performed them at their correct time.
Allah Almighty ay: ﴿وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَارِهُونَ﴾
And the charity of thoe who dibelieve i not accepted becaue they dibelieved in Allah and Hi Meenger. They come to prayer lazily and pend wealth unwillingly.

The Prophet (peace be upon him) aid:

”بين الرجل وبين الكفر والشرك ترك الصلاة“

The difference between a peron and dibelief and polytheim i abandoning prayer.

It i obligatory (fard) upon every Mulim man and woman to guard the five prayer and learn the prayer of the Noble Prophet (peace be upon him) becaue the Prophet (peace be upon him) commanded: ”صلوا كما رأيتموني أصلي“
Pray a you have een me praying. (To ee the manner of prayer, refer to heikh Allama Muhammad Nairuddin al-Albani’ book “ifat alat an-Nabi (peace be upon him) min at-Takbeer ila at-Taleem Ka’annaka Taraa-ha” / Khalid bin Abdullah an-Naer
[There are alo ome obervation on heikh Albani’ book]
For the method: For prayer and detailed explanation, ee my book “ahih Namaz Nabawi” Alhamdulillah / Zubair Ali Zai)

In prayer, one hould make every effort to have preence of heart (to have the fear of Allah preent in the heart) and complete humility. Allah Almighty ay: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ.‏ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ‎.﴾
Indeed, the believer have ucceeded, who are humble in their prayer.

Reflect on the bleed tatement of the Prophet (peace be upon him):

”يا بلال أرحنا بالصلاة“

O Bilal! Bring u comfort and eae in prayer.

The Prophet (peace be upon him) aid:

”جعلت قرة عيني فى الصلاة“

The coolne of my eye i in prayer.

The Prophet (peace be upon him) aid: ”إن العبد ليصلي الصلاة وما يكتب له منها إلا عشرها ، تسعها ، ثمنها ، سبعها ، سدسها ، خمسها ، ربعها ، ثلثها ، نصفها“
Indeed, a ervant pray but he only receive a tenth, ninth, eighth, eventh, ixth, fifth, fourth, third, and half of the reward of the prayer.

The righteou predeceor and former cholar ued to adhere to the unnah, epecially prayer, a a criterion for acquiring knowledge (chooing a teacher).
Ibrahim an-Nakha’i (may Allah have mercy on him) (a Tabi’i aghir) aid:
“When the people of the next generation came to learn knowledge from a man, they would oberve hi prayer and hi adherence to unnah. They would alo oberve hi condition, and then after being atified, they would acquire knowledge from him.”

It chain i weak; Mughirah bin Muqim i a narrator who fabricate.
Abu al-Aliyyah (a Tabi’i, may Allah have mercy on him) aid:
“When we came to learn knowledge from a man, we would oberve hi prayer. If he prayed well, we would it with him (to learn) and ay: Thi man will be good in other matter a well a in prayer. And if he prayed incorrectly, we would leave and ay: Thi peron will be wore in other matter.”

It chain i weak; Abu Ja’far ar-Razi’ narration from Rabi’ bin Ana i haky (weak).
ee

✔Third: Pure (and Halal) utenance

Among the thing on which wealth i pent, the bet i to pend wealth to reach the Beloved (Allah) and on the thing beloved (to dear Allah). Why not, the Pure, elf-ufficient, Praieworthy Allah ha promied u that if we pend wealth for Him, He will ble our utenance.
Allah Almighty aid: ﴿وَمَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ﴾
And whatever you pend in the way of Allah, He will replace it; and He i the bet of provider.

pending wealth on viiting Majid al-Haram (the Kaaba) and taking out time from one’ preciou moment i an extremely virtuou act. Majid al-Haram i the firt houe (of worhip) appointed for people. Compared to other moque, one prayer in Majid al-Haram i equivalent to one hundred thouand prayer.

Attaining the honor of performing Tawaf i following Allah’ command:

﴿وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ﴾

And circumambulate the Ancient Houe (the Kaaba).

But remember, thi pending of wealth i conditional upon earning it lawfully.
The Prophet (peace be upon him) aid: ”إن الله طيب لا يقبل إلا طيبا“
Allah i pure and accept only that which i pure.

Allah ha commanded the believer the ame a He commanded the meenger.
Allah’ command i: ﴿يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ﴾
O Meenger! Eat from the pure thing and do righteou deed. Indeed, I am aware of what you do.

Allah Almighty aid: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ﴾
O you who have believed! Eat from the good thing We have provided for you and be grateful to Allah if it i Him you worhip.

Then the Prophet (peace be upon him) mentioned a man who i on a long journey with duty, diheveled hair. He raie hi hand to the ky aying, “O my Lord, O my Lord,” but hi food i unlawful, hi drink i unlawful, hi clothing i unlawful, and he ha been nourihed on unlawful thing, o how will hi upplication be accepted? (Narrated by Mulim,

)
The meaning of Hadith: ”إن الله طيب … إلخ“ i that Allah Almighty i free from all defect and fault; He accept only thoe deed which are pure, free from corrupting element uch a howing off, otentation, arrogance, and all kind of polytheim.
He accept only that charity which i from lawful and pure wealth. He alo accept only pure word among peech. In the Tahahhud Hadith it i mentioned: ”التحيات لله والصلوات والطيبات … الخ“ All gift, prayer, and pure thing are for Allah alone.
The meaning (and concept) of Tayyibat i that indeed Allah Almighty i pure in Hi eence, attribute, action, and word. Only pure word and deed are worthy of acceptance in Hi court. (Avoid impure word and deed and perform only pure and clean word and action)

✔Fourth: Good Moral

My Mulim brother! Know that treating pilgrim (and all people) with kindne and good manner, giving them water, howing hopitality, and not troubling them hold great reward with Allah, Glorified and Exalted i He.
Allah Almighty ay: ﴿وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ﴾
And be humble to the believer.

It i agreed upon in a hadith that (the Meenger of Allah, peace and bleing be upon him, aid:)

”إن من خياركم أحسنكم أخلاقا“

The bet among you are thoe who have the bet manner.

The Meenger of Allah, peace and bleing be upon him, aid:

”أحب الناس إلى الله تعالى أنفعهم للناس ، وأحب الأعمال إلى الله عز وجل سرور تدخله على مسلم ، أو تكشف عنه كربة ، أو تقضي عنه دينا ، أو تطرد عنه جوعا ، ولأن أمشي مع أخي المسلم فى حاجة أحب إلى من أن أعتكف فى هذا المسجد – مسجد المدينة – شهرا ، ومن كف غضبه ستر الله قلبه عورته ، ومن كظم غيظا ولو شاء أن يمضيه أمضاه ملأ الله قلبه رضا يوم القيامة ، ومن مشى مع أخيه المسلم فى حاجته حتى يثبتها له أثبت الله تعالى قدمه يوم تزل الأقدام وإن سوء الخلق ليفسد العمل كما يفسد الخل العسل“

The mot beloved people to Allah are thoe who benefit other. The mot beloved deed to Allah, the Mighty and Majetic, are that you make your brother happy, or relieve hi ditre, or pay off hi debt, or atify hi hunger. Walking to help your Mulim brother in need i more beloved to me than performing i’tikaf in thi moque, the Prophet’ Moque, for a month. Whoever retrain hi anger, Allah will cover hi hame. Whoever retrain hi anger depite having the power to act on it, Allah will fill hi heart with atifaction on the Day of Reurrection. Whoever goe to fulfill the need of hi Mulim brother, Allah will keep him teadfat on the Day when all feet lip (on the Day of Judgment). Indeed, bad manner poil deed jut a vinegar poil honey.

[Thi chain i weak; it narrator Bakr i conidered weak by mot hadith cholar / Tranlator]

✔Fifth: Patience and Accountability

(During Hajj, one hould exhibit complete patience. ome people keep arguing over place to pray and in the bathroom, which i wrong behavior. imilarly, knocking on bathroom door and clapping to ue the bathroom or to get a way i extreme impatience, o it hould be completely avoided.)
My Haji brother! Remember the hadith of the Prophet Muhammad ﷺ about Hajj and Umrah in which it i tated: ”جهاد لا قتال فيه“ meaning Hajj i a form of jihad in which there i no fighting.

Indeed, Hajj i a chool of moral and purification of heart, leading to the highet rank. It i a practical tet of patience and good character.
If you become ill or tired while performing Hajj ritual, or loe omething dear to you, or hear ditreing new, or ometime do good but are treated badly, or face calamity and hardhip, or your wealth i tolen or lot due to your negligence or lack thereof, then know that all thi i a tet from Allah Almighty.
Allah want to tet your patience, teadfatne, truthfulne, or whatever widom He deem appropriate.
Therefore, liten to thee advice:
Firt: Be patient, be patient! And ay frequently, “What ha happened ha happened according to Allah’ decree and will. Remember never to ay, ‘If I had done thi, it would have happened like thi.'” إنا لله وإنا إليه راجعون Recite it often.
Remember Allah’ tatement: ‏ ﴿وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ.‏ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ.﴾
And We will urely tet you with fear and hunger and a lo of wealth, live, and fruit, but give good tiding to the patient, who, when diater trike them, ay

Mawaqeet: Plural of Miqat. The temporal and patial limit and time for worhip i called Miqat. The temporal Miqat for Hajj i three month: hawwal, Dhu al-Qi’dah, and Dhu al-Hijjah.
The temporal Miqat for Umrah i the entire year; one can perform Umrah at any time.
(Temporal Miqat: The legally precribed time and period for performing worhip)
(patial Miqat: The legally precribed place for performing worhip)
Mawaqeet Makaniyah are thoe place which the Prophet Muhammad ﷺ deignated o that the one performing Hajj or Umrah put on Ihram (and make the intention for Hajj or Umrah) from there.
It i not permiible for the one intending Hajj or Umrah to pa thee place without Ihram. Whoever pae from here without Ihram (with the intention of Hajj or Umrah) mut return here and put on Ihram; otherwie, a dam (a goat) become obligatory on him, which he mut laughter (or have laughtered) and ditribute among the poor and needy of the Haram of Makkah.
It i narrated from Ibn Abba رضي الله عنهما:
“Indeed, the Prophet ﷺ deignated Dhu al-Hulayfah for the people of Madinah, Juhfah for the people of ham, Qarn al-Manazil for the people of Najd, and Yalamlam for the Yemeni (a Miqat place for Hajj and Umrah). And he aid: Thee are the place for thee people and other people coming from outide (for Hajj and Umrah), provided they pa from here with the intention of Hajj and Umrah. Thoe who live inide thee Mawaqeet (toward Makkah) will put on Ihram from their home, and the people of Makkah will put on Ihram from Makkah itelf.”

It i narrated from ayyida Aiha رضي الله عنها: “Indeed, the Prophet ﷺ deignated Dhat ‘Irq a the Miqat for the people of Iraq.”

If the one intending Hajj or Umrah reache the Miqat, it i obligatory for him to put on Ihram from there. He will remove all the clothe he i wearing (in a private place) and wear the two (white) heet of Ihram, wearing one heet a an izar (wait wrapper) and draping the other heet over the houlder, then openly tart aying Talbiyah.
A woman will make the intention for Hajj and Umrah while wearing her own clothe and aying Talbiyah (he will not wear the white heet of Ihram).
Two recommended act for men and women at the Miqat are:
① To perform Ghul (ritual bath) before Ihram (and intention).
② To apply perfume before Ihram (and intention).
(Women may apply perfume that i viible but not mellable o that men are not tempted.)
For men, it i recommended that both heet of Ihram be clean and tranparent white cloth. Women hould wear permiible and imple clothe without adornment (and diplay).

When you reach the Miqat during the month of Hajj: hawwal, Dhu al-Qi’dah, and Dhu al-Hijjah with the intention of performing Hajj, you have three option: either perform Hajj Tamattu, or Hajj Ifrad, or Hajj Qiran. Among thee three type, Hajj Tamattu i the mot virtuou. It i obligatory upon you to make the intention of one of thee three type of Hajj.
① Tamattu: Thi i the mot virtuou. From the Miqat, ay ”لبيك عمرة“ and make the intention for Umrah. After performing Umrah, exit Ihram and wear your clothe. The thing that were prohibited during Ihram (due to Ihram) are now permiible for you.

) Now, until the day of Hajj, you are in a tate of Halal without Ihram. Except that ome pilgrim repeatedly perform Umrah by going to Majid Aiha, but thi practice i not etablihed from the alaf al-alih. ee the book of heikh Al-Faqih Muhammad bin alih Al-Uthaymeen, may Allah have mercy on him, “Ah-harh Al-Mumti’ ‘ala Zad Al-Mutaq”

(Tranlator) if you need to perform Umrah again.
On the 8th of Dhu al-Hijjah (the day of Tarwiyah), make the intention of Hajj (Hajj Tamattu) and enter Ihram and perform all the act clearly explained in thi book. Remember that acrifice (Qurbani) i obligatory upon you (thi acrifice i not a a penalty but a a gratitude). Alhamdulillah (Tranlator).
② Ifrad: From the Miqat, ay ”لبيك حجا“ and enter Ihram only for Hajj (Hajj Ifrad). (The people of Makkah will enter Ihram for Hajj Ifrad from their home. The reident of Makkah who did not perform Umrah during the month of Hajj will enter Ihram for Hajj Ifrad from their houe and dwelling.)
Upon reaching Makkah, it i recommended for you to perform Tawaf al-Qudum. It i obligatory upon you to remain in the tate of Ihram until the day of acrifice (10th of Dhu al-Hijjah). On the 8th of Dhu al-Hijjah (Yawm al-Tarwiyah), perform all the act clearly explained in thi book.

Remember that acrifice i not obligatory upon you.
⋆ According to ome cholar, Hajj Ifrad i uperior to Hajj Tamattu. ee Ah-harh Al-Mumti’

.
③ Qiran: From the Miqat, enter Ihram for both Hajj and Umrah together. Then ay ”لبيك حجا وعمرة“. Upon reaching Makkah, it i recommended for you to perform Tawaf al-Qudum.
On the 8th of Dhu al-Hijjah, perform all the act clearly explained in thi book. Know that acrifice i obligatory upon you. (acrifice i not obligatory upon the people of Makkah.)
(Remember) it i obligatory upon you to remain in the tate of Ihram until the day of acrifice.
Note: For thoe performing Hajj Qiran and Hajj Ifrad, performing one a’i between afa and Marwah i obligatory. They can perform it before Tawaf al-Qudum or after with Tawaf al-Ziyarah.
If they perform a’i with Tawaf al-Qudum, they hould not have their head at the end of a’i. They will remain in the tate of Ihram until toning the Jamrah Aqaba on the 10th of Dhu al-Hijjah.

The Holy Prophet Muhammad (peace be upon him) ued to ay the following word in Talbiyah:
(a) ”لبيك اللهم لبيك، لبيك لا شريك لك لبيك، إن الحمد والنعمة لك والملك لا شريك لك“
(b) The Prophet (peace be upon him) alo aid thee word in Talbiyah: ”لبيك إله الحق“
(c) The Companion (may Allah be pleaed with them all) performing Hajj and Umrah along with the Holy Prophet (peace be upon him) ued to add the following word: ”لبيك ذا المعارج، لبيك ذا الفواضل“
(d) Ibn Umar (may Allah be pleaed with both of them) ued to add the following word (a Ijtihad):

”لبيك وسعديك والخير بيديك والرغباء إليك والعمل“

The meaning of ”لبيك اللهم لبيك“ i that (O Allah) I accept every command of Your, I am alway teadfat in obeying You. The one who ay Talbiyah hould ay it loudly becaue the Prophet (peace be upon him) aid:

”أتاني جبريل فأمرني أن أمر أصحابي ومن معي أن يرفعوا أصواتهم بالتلبية“

When Jibreel (peace be upon him) came to me, I wa commanded to intruct my Companion and thoe who are with me to ay Talbiyah loudly.

The aying of the Prophet (peace be upon him) i: ”أفضل الحج العج والثج“
The bet Hajj i: Hajj and Thajj.
(Thi mean the bet Hajj i the one in which Talbiyah i aid loudly and the blood of acrifice i hed)

Aj: mean aying Talbiyah loudly. During Hajj with the Holy Prophet (peace be upon him), the Companion (may Allah be pleaed with them all) ued to ay Talbiyah o loudly that their voice would get tuck in their throat.
Thajj: mean the hedding of the blood of acrificial animal.
The Meenger of Allah (peace be upon him) aid: ”ما من ملب يلبي إلا لبى ما عن يمينه وعن شماله من شجر وحجر حتى تنقطع الأرض من هاهنا وهاهنا يعني عن يمينه وعن شماله“
The peron who ay Talbiyah, every tree and every tone from the end of the earth on hi right and left alo ay Talbiyah.
Thi hadith i Haan, it ha been narrated by Tirmidhi

, Ibn Majah

, and Ibn Khuzaymah

.

◈The Bet Peron Among Thoe Performing Hajj and Umrah

Ibn al-Qayyim, may Allah have mercy on him, ay: “Regarding the benefit of the remembrance of Allah, benefit number 56: Among thoe who do good deed, the peron who remember Allah the mot i the bet. Among thoe who fat, the fating peron who remember Allah the mot i the bet. Among thoe who give charity, the peron who remember Allah the mot i the bet. Among the pilgrim, the peron who remember Allah the mot i uperior to all other pilgrim, and the ame applie to other act of worhip.”

The Meenger of Allah, peace and bleing be upon him, aid: ”إنما جعل الطواف بالبيت ، وفي الصفا والمروة ورمي الجمار لإقامة ذكر الله“
Circumambulating the Kaaba, performing a’i between afa and Marwah, and throwing tone at the Jamarat—all thee act are precribed to etablih the remembrance of Allah.
Thi ha been narrated by Abu Dawood

and Tirmidhi

. Imam Turmadi aid: “Haan ahih,” meaning thi hadith i good and authentic.

There are three type of prohibited act during Ihram.

Firt category: The following act are forbidden for both men and women (in the tate of Ihram):
① having or deliberately removing hair from the head or any part of the body. (If hair from the head or beard fall out due to itching during Ihram, there i no in and no expiation i required.)
② Trimming the nail of hand and feet.
③ Applying perfume on the body or on the Ihram clothe after wearing Ihram.
④ Having exual intercoure with one’ wife or performing act that invite intercoure, uch a contracting marriage, looking lutfully, or kiing, etc.
⑤ Hunting (halal animal).
(It i permiible to kill harmful animal during Ihram) /Tranlator
⑥ Wearing glove.
econd category: The following thing are forbidden only for men, not for women:
① Wearing titched clothe uch a underhirt (underwear, pajama), trouer, etc. ⋆ According to Allama Ibn Uthaymeen (may Allah have mercy on him), it i permiible if the two piece of the Ihram cloth are titched together. ee Ah-harh Al-Mumti’

Note: According to ome jurit, it i permiible to cover the face with a handkerchief or imilar during leep in the tate of Ihram. ee Ah-harh Al-Mumti’

② Covering the head with any attached item (uch a a cap, handkerchief, etc.).
Third category: The following act are forbidden for women (in the tate of Ihram):
① Wearing a niqab, which i alo called burqa in Arabic.
(It i forbidden for women to wear glove and cover the face with a niqab after paing the Miqat.)
A woman may cover her hand with cloth, etc. If there are non-mahram men nearby, it i obligatory for her to cover her face and both palm becaue thi i precribed for the woman.

Note: Tranlator’ note: According to the hadith cholar Al-Albani (may Allah have mercy on him), it i not obligatory for a woman to cover her face and both palm. And Allah know bet.

Firt: It i neceary for a woman to leave the houe for Hajj or imilar journey accompanied by her mahram. For evidence, ee ahih Bukhari (

Hadith of Ibn Abba, may Allah be pleaed with them both).

econd: During the journey of Hajj, if a woman get her mentruation or give birth on the way, he will continue her journey; he will not top and wait to become pure. In the tate of mentruation or potpartum bleeding (nifa), when he reache the Miqat, he will make the intention of Hajj or Umrah like other pure women. It i recommended for her to perform cleanline and take a bath along with other neceitie becaue purity i not a condition for the intention of Ihram.

It i mentioned in ahih Mulim that when Ama bint Umai, may Allah be pleaed with her, gave birth at the place of Dhu al-Hulayfah during the Hajj journey, he aked the Meenger of Allah, peace and bleing be upon him, about the matter. He aid:

”اغتسلي واستثفري بثوب وأحرمي“

“o take a bath, cover your private part with a cloth, and aume Ihram (make the intention of Ihram).”

From the above detail, the following point are etablihed:
(a) he will make the intention of Ihram from the Miqat like other women and will avoid the prohibited act during Ihram. Even if he i not in a tate of purity, he will till go to Makkah.
(b) he will remove the niqab (face veil) and glove.
(c) he i permitted to wear whatever clothing he wihe without diplaying adornment. A will be mentioned later, there i no retriction on any particular color for her. Therefore, it i not permiible for a mentruating woman to perform Tawaf of the Kaaba without being pure and without bathing after mentruation or potpartum bleeding.

Third: If by the day of Arafat he i not pure from mentruation or potpartum bleeding and he ha already made the intention of Umrah for Hajj al-Tamattu’, then he will make the intention of Hajj and combine the Umrah into the Hajj, becoming a Qiran pilgrim. he will perform all the ritual of Hajj except that he will not perform Tawaf of the Kaaba without being pure and without bathing.

When our mother Aiha, may Allah be pleaed with her, had her mentruation during the day of Hajj, the Prophet, peace and bleing be upon him, aid to her:

”افعلي ما يفعل الحاج غير أن لا تطوفي بالبيت حتى تطهري“

“Perform all the act that a pilgrim perform except do not perform Tawaf of the Kaaba before becoming pure.”

When he become pure, he will perform Tawaf of the Kaaba once (even circuit) and a’i between afa and Marwah once (even circuit). Thi i ufficient for her Hajj and Umrah (he doe not need to perform eparate Tawaf and a’i for Hajj and Umrah).

Note: The Hajj of young children and girl who have not reached puberty i valid, but thi doe not fulfill their obligatory Hajj (the obligation of Hajj i not lifted from them; they will have to perform the obligatory Hajj again after reaching puberty).

Their guardian (head of family, father, mother, brother, etc.) hould perform on their behalf thoe act of Hajj which the children cannot perform themelve, uch a throwing pebble at the Jamarat, etc. If the children are very young and cannot ay Labbaik, then their guardian will ay Labbaik on their behalf, and the children will perform thoe act of Hajj which they are able to do themelve.

Here, Haram refer to the area deignated a Haram in hariah, a oppoed to Hil (non-Haram). That i, the part of Makkah (and Madinah) which i declared Haram by hariah.
Thee ruling are taken from heikh Abdullah Al-Baam’ book “Neel Al-Maarib fi Tahdheeb harh Umdat al-Talib” with ome difference.
(Now, a few characteritic and ruling of the Haram of Makkah are preented to you.)
Firt: The Haram ha great virtue, and cholar unanimouly agree that worhip in the Haram i far more virtuou than in other place which are not Haram.
econd: Jut a many time the reward i granted for good deed in Majid al-Haram, imilarly many time the reward i granted in the Haram. Thi i the view of a group of cholar and i the prevalent opinion.
Third: The everity and punihment of in in the Haram are greater (compared to other area).
Allah the Exalted ay: ﴿وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ﴾
And whoever intend a deed therein of deviation or wrongdoing – We will make him tate a painful punihment.

Fourth: There i conenu among cholar that hunting in the Haram i forbidden both in the tate of Ihram and outide of Ihram (tate of Halal).
Fifth: Except for اذخر (a type of gra), cutting green tree and gra in the Haram i forbidden.
The cholar, by analogy (Qiya) on the permiibility of killing harmful animal (Qiya i permiible if it doe not contradict the Book, unnah, conenu, and the practice of the piou predeceor. It i remembered that fale and corrupt Qiya i rejected in all cae, وما علينا إلا البلاغ/ Tranlator), have declared cutting thorny tree and thorny gra permiible.
imilarly, if people plant tree, gra, vegetable, etc. with their own hand, then cutting them i not forbidden.
ixth: The entry of dibeliever into the Haram i forbidden. Allah the Exalted ay:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ﴾

O you who have believed, indeed the polytheit are unclean, o let them not approach al-Majid al-Haram near.

◈ Decription of the Entry into Mecca

When a peron come to Makkah to perform Hajj and Umrah, two thing are mandatory before Tawaf:
① He mut enter into Ihram from the place where Ihram i obligatory (Miqat, etc.).
According to Allama Ibn Uthaymeen (may Allah have mercy on him), the people of Makkah hould go outide the Haram and enter into Ihram to perform Umrah. He conider weak the opinion that the people of Makkah can enter into Ihram for Umrah from their home. ee Ah-harh Al-Mumti‘

② He mut be completely free from minor and major ritual impurity (if not ablution, then perform ablution; if in a tate of major impurity, then perform ghul).
It i narrated from ayyida Aiha (may Allah be pleaed with her) that when the Prophet Muhammad (peace be upon him) came to Makkah, the firt thing he did wa to perform ablution and then circumambulate the Ka‘bah.

Four unnah act are recommended for entering Makkah:
① Performing ghul: It i narrated from Nafi‘ (a Tabi‘i, may Allah have mercy on him) that when Ibn Umar (may Allah be pleaed with them) approached the Haram, they would top aying Talbiyah, pend the night in the valley of Dhu Tuwa, then perform the morning prayer and ghul. They narrated that the Prophet Muhammad (peace be upon him) ued to do the ame.

② Entering through the gate of Banu haybah (in the Majid al-Haram).
③ When entering Majid al-Haram, firt place the right foot inide and recite thi upplication:
”بسم الله اللهم صل على محمد ،(ابن السنی: 88 وسنده ضعيف) اللهم افتح لي أبواب رحمتك“

(I begin in the name of Allah, O Allah end bleing upon Muhammad (peace be upon him), O Allah! Open for me the door of Your mercy.)
Or recite the following upplication:

”أعوذ بالله العظيم وبوجهه الكريم وسلطانه القديم من الشيطان الرجيم“

I eek refuge in the magnificent Allah and Hi noble countenance againt the accured atan. He i Allah, whoe dominion i eternal (and everlating).

④ When eeing the Ka‘bah, raie the hand and upplicate whatever one wihe; note that there i no pecific precribed upplication for thi.
From ayyiduna Umar (may Allah be pleaed with him), thi upplication i etablihed:

”اللهم أنت السلام ومنك السلام ، فحينا ربنا بالسلام“

O Allah! You are peace and from You come peace, O our Lord! Grant u peace. It i good for a peron to upplicate thi.

● Tawaf

Eating (date, etc.) and drinking water during Tawaf i permiible. ee Al-harh Al-Mumti’

.
When a peron enter Majid al-Haram, he hould face the Kaaba directly, cover hi houlder with the Ihram cloth, and tart Tawaf from the (Black tone). Two unnah act are precribed in Tawaf al-Qudum (the firt Tawaf of Hajj or Umrah performer):
① He hould perform Idtiba’ (in even circuit), meaning he hould expoe hi right houlder and cover hi left houlder with the Ihram cloth.
② In the firt three circuit, he hould perform Ramal, i.e., walk brikly. If there i no crowd, he hould touch and ki the (a wide red-brown mark i placed on the ground a a ign facing the Black tone; it i not neceary to tand on it at the tart of Tawaf. Whenever a peron come near it, he can indicate and tart Tawaf. It i only neceary to face the Black tone with the whole body and indicate). He hould tart Tawaf by touching and kiing it. If due to crowding it i not poible to touch or ki, he hould point toward the with hi (right) hand while aying . Then, keeping the Kaaba on hi left ide, he hould make even circuit outide the Hatim.
There i no pecific upplication precribed for each circuit. One may recite any upplication they wih. One hould ak Allah for goodne in thi world and the Hereafter. It i narrated that , meaning: Tear are hed here.

.
Whenever paing by the , if poible, one hould touch it and ki it. If that i difficult, touch it and ki one’ own hand, or ki one’ tick (etc.) after touching it. If even thi i difficult, then pa by while pointing toward the and aying Takbir. Note that kiing the hand while pointing from a ditance i not correct.
All thee practice have reached u from the Prophet Muhammad ﷺ with authentic chain of narration. Whichever i eaier hould be followed (it i obligatory to completely avoid cauing inconvenience to other).
For the Yemeni Corner (Rukn Yamani), only touching it i unnah; Takbir i not to be aid here. If touching i not poible, one hould not point toward the Yemeni Corner like the ignorant.
(Kiing the Yemeni Corner i not etablihed at all.)
The Prophet ﷺ only ued to touch the Black tone and the Yemeni Corner. When the even circuit are completed, the Tawaf i complete. (aying Allahu Akbar on the lat circuit i not etablihed.)

If there i doubt about the number of circuit, one hould chooe the leer number and complete the remaining deficiency. (If there i doubt between ix and even, complete ix fully and then perform the eventh circuit.)

● Prayer for Tawaf

While tanding in front of the Black tone, performing Itilam (touching and pointing) ”بسم الله والله أكبر“
I begin in the name of Allah, and Allah i the Greatet. Abu Dawood

) and Bayhaqi

have narrated with an authentic chain from ayyiduna Abdullah bin Umar (may Allah be pleaed with them).
One hould ay thee word. Thee word are etablihed from Abdullah bin Umar (may Allah be pleaed with them). One hould have full undertanding of the meaning of thee great word.
There i great virtue in performing Itilam (touching or pointing) of the Black tone.
The Prophet (peace be upon him) aid about the Black tone:

”ليبعثن الله الحجر يوم القيامة وله عينان يبصر بهما ولسان ينطق به ويشهد على من استلمه بحق“

Allah Almighty will reurrect the Black tone on the Day of Judgment with two eye to ee and a tongue to peak. Whoever ha performed Itilam of the Black tone with truthfulne will tetify about it.
Thi ha been narrated by Imam Ahmad

and Imam Tirmidhi

ha declared it Haan (good).
The Prophet (peace be upon him) aid:

”مسح الحجر الأسود والركن اليماني يحطان الخطايا حطا“

Touching the Black tone and the Yemeni Corner caue many in to fall away.
Thi ha been narrated by Tirmidhi

a Haan and Ibn Hibban

a ahih.

The Black tone i kied out of reverence for Allah Almighty and in following the unnah of the Prophet (peace be upon him).
When ayyiduna Umar bin al-Khattab (may Allah be pleaed with him) kied the Black tone, he aid:

”إني لأعلم أنك حجر ، لا تضر ولا تنفع ولو لا أني رأيت النبى صلى الله عليه وسلم يقبلك ما قبلتك“

Indeed, I know that you are a tone; you neither benefit nor harm. If I had not een the Prophet (peace be upon him) kiing you, I would never have kied you.

Then he would recite thi upplication: ”اللهم إيمانا بك وتصديقا بكتابك ووفاء بعهدك واتباعا لسنة نبيك محمد صلى الله عليه وسلم“
O Allah! I believe in You, I affirm Your truth, I fulfill my promie to You, and I follow the unnah of Your Prophet (ayyiduna) Muhammad (peace be upon him).
Bayhaqi

ha narrated thi, but it chain i very weak due to Harith al-A’war, and the chain up to Harith i alo weak (tranlator). It i narrated that ayyiduna Ali (may Allah be pleaed with him) ued to recite thi (previou) upplication at the beginning of Tawaf.
Then between the Yemeni Corner and the Black tone, recite thi upplication: ”ربنا آتنا فى الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار“
O our Lord! Grant u good in thi world and good in the Hereafter, and ave u from the punihment of the Fire.
Thi ha been narrated by

and Ibn Khuzaymah

.
During Tawaf, one can remember Allah, recite the Holy Quran, and make any (good) upplication they wih. Ibn al-Qayyim (may Allah have mercy on him) tate that Abdul Rahman bin Awf or aad bin Abi Waqqa (may Allah be pleaed with them) ued to recite only thi upplication during Tawaf:

” رب قني شح نفسي ، رب قني شح نفسي “

O Allah! Protect me from the tingine of my oul, O Allah! Protect me from the tingine of my oul. It wa aked why he only recited thi upplication? He replied: When I am aved from the tingine of my oul, then indeed I have ucceeded.

Allah Almighty ay:

﴿وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ ‎﴾

And whoever i aved from the tingine of hi oul – it i thoe who will be the ucceful.

There i a hadith narrated about Tawaf of the Black tone and the Yemeni Corner.
It i narrated from Ibn Umar (may Allah be pleaed with them) that he heard the Meenger of Allah (peace be upon him) ay:

إن مسحهما كفارة للخطايا .. من طاف بهذا البيت أسبوعا فأحصاه كان كعتق رقبة .. لا يضع قدما ولا يرفع أخرى إلا حط الله عنه بها خطيئة وكتب له بها حسنة

Indeed, touching the Black tone and the Yemeni Corner i an expiation for in. Whoever circumambulate the Houe even time counting, it i a if he ha freed a lave. Every tep a peron take or lift, Allah forgive a in for it and write a good deed in hi record.
It wa narrated by Tirmidhi

who aid: Thi hadith i Haan. [ وهو حديث حسن]

◈Praying behind Maqam Ibrahim and drinking Zamzam water

When the eventh circuit i completed, cover your right houlder and go to Maqam Ibrahim and recite thi vere: ﴿وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى﴾
And make the place of Maqam Ibrahim a place of prayer.

Then, if poible, pray two rak’ah behind Maqam Ibrahim, o that you are between it and the Kaaba, even if you are far away. Make every effort to enure that the pilgrim are not diturbed in any way.
If due to crowding (ruh) you cannot do thi, then pray two rak’ah in any uitable place inide Majid al-Haram. In the firt rak’ah, after urah Al-Fatiha, it i recommended to recite ”قل يا أيها الكافرون“, and in the econd rak’ah, after Al-Fatiha, ”قل هو الله أحد“.
Do not make thee rak’ah long and do not caue inconvenience to the Mulim. After thi, it i recommended to go to Zamzam, drink water, and pour it over your head becaue the Meenger of Allah, peace and bleing be upon him, did o. The Prophet, peace and bleing be upon him, aid about Zamzam water:

”طعام طعم وشفاء سقم“

It i the food for the hungry and a cure for the ick.

Then, if poible, go to the Black tone, ay Takbir, and touch it becaue the Meenger of Allah, peace and bleing be upon him, did o. After drinking or not drinking Zamzam water, one hould immediately tart a’i.

◈The a’i of afa and Marwah

After that, go toward afa. Upon reaching afa, recite thi vere:

﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ﴾

Indeed, afa and Marwah are among the ymbol of Allah. o whoever perform Hajj or Umrah, there i no blame upon him for walking between them. And whoever volunteer good – then indeed, Allah i appreciative and Knowing.

Recite thi vere only at the beginning of the a’i, and then ay ”نبدأ بما بدأ الله به“ “With whoe name Allah began, we begin with it.”

while tarting from afa, climb up until the Holy Kaaba become viible to you.
Face the Kaaba, raie both hand like one who i praying, and declare the Onene and Greatne of Allah with the following word:

”الله أكبر الله أكبر، الله أكبر لا إله إلا الله وحده لا شريك له ، له الملك وله الحمد ، يحيي ويميت ، وهو على كل شيء قدير ، لا إله إلا الله وحده ، أنجز وعده ونصر عبده وهزم الأحزاب وحده“

Allah i the Greatet, Allah i the Greatet, Allah i the Greatet. There i no deity (true God) except Allah; He i One, He ha no partner. Hi i the dominion, and Hi are the praie. He i the One who give life and caue death, and He i capable of all thing. There i no true deity except Allah; He i alone. He fulfilled Hi promie to Hi ervant (Muhammad, peace be upon him), helped Hi ervant, and alone defeated all the partie of dibelief.

Recite thee word three time and in between them upplicate a you wih. Then decend and, while going toward Marwah, perform a’i between afa and Marwah. The Meenger of Allah (peace be upon him) aid: ”اسعوا فإن الله كتب عليكم السعي“ “Perform a’i, indeed Allah ha made a’i obligatory upon you.”

Alhamdulillah / Tranlator
⋆ During a’i, one hould remain humble before Allah and buy in upplication. When reaching the green-tubed marker, run quickly between the two green marker. Remember that thi running during a’i i pecifically for men (women will walk calmly).
It i narrated that the Prophet (peace be upon him) performed a’i with uch intenity that hi waitcloth would wrap around him.
Then proceed to climb Marwah and, jut a you did on afa facing the Qiblah with Takbeer, Tawheed, and upplication, do the ame here. Thi complete one circuit.
Then return toward afa, walk at a normal pace where you had walked before, and perform a’i where you had done o previouly. Thi complete the econd circuit. If during a’i you recite ”رب اغفر وارحم إنك أنت الأعز الأكرم“ (“O my Lord! Forgive and have mercy, indeed You are the Mot Generou, Mot Merciful.”) there i no harm, a thi upplication i alo etablihed from Abdullah ibn Umar and Abdullah ibn Ma’ud (may Allah be pleaed with them).

Then go to Marwah, thu completing even circuit. The lat circuit will be completed at Marwah.
When the eventh circuit i completed at Marwah, have (or trim) your head; Umrah i complete. The thing that were forbidden due to Ihram are now permiible.
The Meenger of Allah (peace be upon him) aid: “اللهم ارحم المحلقين“ O Allah! Have mercy on thoe who have their head.” The people aid: “O Meenger of Allah! And thoe who horten (their hair)?” He aid: “”اللهم ارحم المحلقين“ O Allah! Have mercy on thoe who have their head.” The people aid: “O Meenger of Allah! And thoe who horten (their hair)?” He (peace be upon him) aid: “”والمقصرين“ And have mercy on thoe who horten (their hair) a well.”

◈Pillar of Umrah

① Ihram
② Tawaf
③ a’i

◈Obligation of Umrah

① To enter into Ihram outide the Haram (or from the Miqat)
② having the head or cutting the hair (Qar)
A peron performing Tamattu’ can perform Umrah on behalf of another peron. ee Al-harh Al-Mumti’ ‘ala Zad Al-Mutaqni’, by heikh Al-Allamah Muhammad bin alih Al-Uthaymeen, may Allah have mercy on him

◈Pillar of Hajj

① Ihram
② Tawaf Al-Ifadah (Tawaf Al-Ziyarah)
③ taying at Arafat
④ a’i between afa and Marwah

◈Obligation of Hajj

① Wearing Ihram from Miqat (or Hal or one’ home)
② For thoe arriving during the day, taying in Arafat until unet
③ pending the night in Muzdalifah until the dawn light; women and weak people may leave Muzdalifah (valley) after midnight.
④ pending the night of the Day of Tahreeq (10th, 11th) in Mina.
⑤ Throwing pebble at the Jamrah and Jamarat during the Day of Tahreeq.
⑥ having or trimming the hair.
⑦ Farewell Tawaf
Important Note: On the following page, ome ymbol have been ued to differentiate between Rukn, Wajib, and unnah, detailed a follow:
⋆ ⋆ ⋆ Three tar indicate that the phrae mention a Rukn.
⋆ ⋆ Two tar indicate omething Wajib.
⋆ One tar indicate unnah.
Pleae conider thi carefully. Remember that if a Rukn i mied, then the Hajj will not be valid. And if any of the Wajibat are mied, then a Dam (acrifice) become obligatory. That i, it will be neceary to laughter a goat and ditribute it among the poor in the Haram.

On the eighth of Dhu al-Hijjah, the pilgrim will perform the following action:
⋆ For the one performing Tamattu‘ (the one who perform Umrah followed by Hajj), it i recommended before donning the Ihram and making the intention for Hajj to take a bath and clean thoroughly, trim the nail, trim the mutache, and wear two white heet—one a a wait wrapper and the other a an upper garment. A woman may wear whatever clothing he wihe but hould not wear glove or a face veil (niqab or burqa).
Thoe performing Qiran and Ifrad have already donned the Ihram, o they will not trim their nail, etc., like the one performing Tamattu‘.
⋆ After unrie, on thi day, make the intention for Hajj by donning the Ihram from the place where you are taying (in Makkah). ⋆ ⋆ Then ay ”لبيك حجا“ “O Allah! I am preent with the call of Hajj.” Thi i called the Talbiyah of Hajj.
⋆ If you fear that for ome reaon you might be unable to perform Hajj, then while aying the Talbiyah, make your Hajj conditional by reciting the following word:
”فإن حبسني حابس فمحلي حيث حبستني“ “o if omething prevent me, then the place where I am topped i the place for me to remove my Ihram.”
If there i no fear (or apprehenion), do not recite thee word becaue the Prophet ﷺ did not make hi Hajj conditional by reciting thee word.
⋆ ⋆ After making the intention for Hajj, it i obligatory to avoid all prohibited act during Ihram.
ee Mahzurat al-Ihram (Prohibited act during Ihram)

⋆ Then recite the following Talbiyah (call):

”لبيك اللهم لبيك، لبيك لا شريك لك لبيك ، إن الحمد والنعمة لك والملك لا شريك لك“

“O Allah, I am preent, I am preent, You have no partner, indeed all praie, all bleing, and overeignty belong to You alone, You have no partner.”
Thi Talbiyah will continue until the toning of Jamarat al-Aqaba on the tenth of Dhu al-Hijjah.
Then, aying Talbiyah, you will go to Mina, where you will horten the Zuhr and Ar prayer and the Maghrib and Iha prayer at their repective time; you will not combine them.
All pilgrim, whether reident of Makkah or coming from outide, will horten their prayer.
⋆ The Prophet ﷺ did not pray the other unnah prayer during travel except the two unnah of Fajr and Witr.
⋆ It i neceary to adhere to the remembrance and upplication after prayer, the morning and evening remembrance, and the remembrance before leeping, a etablihed from the Prophet ﷺ.
⋆ Then pend thi night in Mina.

◈Mitake of People on the Eighth (8th) Day of Dhu al-Hijjah

① Many pilgrim come to perform Hajj and, following other, perform the ritual of Hajj without conulting the cholar about the iue of Hajj. It i a if they are aying through their action: I aw people doing thi, o I did it too, although thi i a great ignorance. uch a peron i not excued in hi mitake, becaue Allah Almighty ay:

﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ﴾ ‎

If you do not know, ak thoe who poe knowledge.

② Many pilgrim keep their right houlder uncovered from the 8th of Dhu al-Hijjah until the end of Hajj, although thi i incorrect; uncovering the right houlder i unnah only during the firt Tawaf (Tawaf al-Qudum).
③ ome women think that there i a pecific color, uch a green, precribed for Ihram. However, thi belief i baed on ignorance and error. Avoiding ornamental and howy clothe, a woman hould make the intention of Ihram in her uual lawful clothe; however, wearing glove and a face veil i prohibited.
④ ome pilgrim have or trim their beard before Ihram (le than a fitful), and ome keep their izar (and halwar) hanging below the ankle. uch action, which are againt the hariah, reduce the reward of Hajj.
⑤ ome pilgrim believe in not pending the night in Mina on the 8th of Dhu al-Hijjah and intead go to Arafat on the ame day. Thi act i againt the unnah.
⑥ Many pilgrim keep aking Allah for upplication whoe meaning and implication they do not know becaue they come acro many unauthentic book of upplication and remembrance. The unnah i to ak Allah only for thoe upplication that are proven from the Book and unnah, whoe meaning are known, and from which one hope for acceptance by Allah.
⑦ For a Mulim, making intention with the tongue i not unnah becaue the place of intention i the heart (not the tongue). However, when a peron intend to perform Hajj or Umrah, it i unnah for him to ay the word ”لبيك عمرة“ or ”اللهم لبيك عمرة“ and imilarly ”لبيك حجا“ or ”اللهم لبيك حجا“ aloud after donning the Ihram; thi practice i proven from the Prophet ﷺ. There i no unnah to make intention verbally in prayer, Tawaf, etc. Therefore, one hould never ay, “I intend to pray in uch and uch a way,” or “I intend to perform Tawaf in uch and uch a way.” Making intention verbally i an innovation, and doing thi loudly i a very bad and grave in.

⋆ When you have performed the Fajr prayer (in Mina) and the un ha rien, proceed toward Arafat while loudly aying Labbaik and Takbeer.

”الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد“

⋆ Fating on thi day i diliked becaue the Prophet ﷺ did not fat on thi day. When a cup of milk wa brought to the Prophet ﷺ, he drank it in front of the people.
⋆ It i unnah that if poible, you tay in Nimrah (a valley adjacent to Arafat) until the Zuhr Adhan.
⋆ Here (in Majid Nimrah) there will be a ermon, after which two Rak’ah each of Zuhr and Ar will be offered together with Jam’ Taqdeem, with one Adhan and two Iqamah. (You hould alo pray in thi manner.) There are no Nafl prayer before, between, or after thee two prayer.
⋆ ⋆ Or you may enter Arafat. Make ure carefully that you have entered the boundarie of Arafat becaue the valley of Arnah i not within Arafat. (Remember that a large part of Majid Nimrah i not inide Arafat.)
⋆ Prepare yourelf for the remembrance of Allah, upplicating earnetly and with heartfelt humility.
For ome upplication and remembrance ee

.
⋆ Arafat i entirely the tanding place (Mawqif) for Hajj.
If poible, tand under the rock of Jabal Rahmah. It i preferable if Jabal Rahmah and the Qiblah (Ka’bah) are in front of you. ⋆ Climbing the mountain i not unnah. Ignorant people keep climbing Jabal Rahmah.
⋆ Face the Qiblah, raie your hand, and upplicate with humility and concentration until unet. Do not pend thi time in heedlene, joking, or leeping; eek afety only from Allah.
⋆ Recite ”لا إله إلا الله وحده لا شريك له ، له الملك وله الحمد ، وهو على كل شيء قدير“ abundantly, and alo keep reciting Talbiyah (Labbaik) and ending bleing upon the Prophet ﷺ.
For the power of upplication ee

.
⋆ ⋆ Do not leave the plain of Arafat before the un et.
(Leaving Arafat before unet i forbidden becaue it i againt unnah and i among the cutom of ignorance. According to the majority, whoever leave Arafat before unet mut pay Fidya Dam, which hould be ditributed among the poor of the Haram of Makkah.)
⋆ The Meenger of Allah ﷺ aid: ”ما رئي الشيطان يوما هو فيه أصغر ولا أدحر ولا أحقر ولا أغيظ منه فى يوم عرفة وما ذاك إلا لما رأى من تنزل الرحمة وتجاوز الله عن الذنوب العظام …“
Except for the day of Arafat, the devil ha never been een o mall, humiliated, depied, and angry. The reaon i that he ee mercy decending and Allah forgiving the great in of Hi ervant. Thi ha been narrated by Imam Malik in Al-Muwatta.

⋆ ⋆ After unet, proceed gently and calmly from Arafat toward Muzdalifah. If you find an open pace, walking a little fater there i unnah.
⋆ ⋆ It i unnah to horten the prayer in Muzdalifah, offering three Rak’ah of Maghrib and two Rak’ah of Iha. Do not offer any Nafl prayer before or after thee, only Witr.
If you fear that due to crowd or other reaon you will not reach Muzdalifah before midnight, it i neceary to pray both prayer on the way. It i very important to pray at their proper time.
⋆ ⋆ Then leep in Muzdalifah until morning. For weak people and women, it i permiible to leave Muzdalifah for Mina after midnight. It i better that they depart after midnight.

◈ Nine (9) Mitake People Make on the Day of Dhu al-Hijjah

① ome pilgrim tay outide the boundarie of Arafat; whoever doe thi and doe not enter Arafat by the morning of the day of acrifice (the next day), their Hajj will be invalid. They mut complete thi ongoing Hajj, and if it i a mandatory Hajj, they mut perform Hajj again the following year.
② ome pilgrim fat on thi day. (Thi i a wrong act)
③ ome people unnecearily make an effort to go near Jabal Rahmah and try to climb it.
④ ome people wate time on the day of Arafat by engaging in laughter, frivolou talk, and leep (etc.). Thee people mi out on upplication and remembrance.
⑤ It hould alo be noted that ome pilgrim keep taking picture (photo) to make ouvenir, and they call them ouvenir picture. Thi i a reprehenible (extremely bad) act.
⑥ Many pilgrim run fat and drive vehicle quickly while returning from Arafat, even though it i known that the Meenger of Allah ﷺ commanded at thi place ”السكينة السكينة“ meaning “Take ret, take ret.”

⑦ ome people do not face the Qibla while praying in Muzdalifah.

⋆ ⋆ Except for women and weak men, it i neceary for all pilgrim to perform the morning prayer in Muzdalifah. Women and weak men are permitted to leave Muzdalifah for Mina after the moon ha diappeared.
⋆ After completing the morning prayer and the ubequent remembrance and upplication, one hould face the Qibla and praie Allah. Takbir and the declaration of “La ilaha illallah” hould be recited, and prayer hould be made until there i ample daylight (a much a poible).
⋆ Then, aying “Labbaik” calmly, one hould depart toward Mina before unrie.
⋆ When you reach the valley of “Mahar” between Muzdalifah and Mina, walk brikly if poible.
⋆ Wherever you ee pebble in Muzdalifah or Mina, pick up even pebble and, while aying Takbir and Labbaik, continue walking toward Jamarat al-Aqaba.
Allama Ibn Uthaymeen (may Allah have mercy on him), citing a hadith from Ibn Majah

and unan an-Naa’i

, wrote that pebble hould be taken from near Jamarat al-Aqaba. ee Ah-harh al-Mumti’

. It i permiible to throw the pebble again at the Jamarat that have already been hit.

. Wahing the pebble i an innovation (bid’ah).

/ Tranlator
Then perform the following:
⋆ ⋆ Throw even pebble one by one at Jamarat al-Aqaba.
According to Allama Ibn Uthaymeen (may Allah have mercy on him), it i permiible for women and the weak to throw pebble before unrie. ee

/ Tranlator
ay “Allahu Akbar” with each pebble thrown.
top aying Labbaik near Jamarat al-Aqaba.
⋆ ⋆ acrifice your offering and, if poible, eat it meat yourelf and alo ditribute it among the poor and needy. Remember that acrifice i obligatory for thoe performing Tamattu’ and Qiran. It i not obligatory for thoe performing Ifrad.
At the time of laughtering (and when laughtering camel), recite ”بسم الله والله أكبر، اللهم هذا منك ولك اللهم تقبل مني“, meaning: “In the name of Allah, Allah i the Greatet. O Allah, thi i from You and for You. O Allah, accept my acrifice.”
⋆ ⋆ Then have your entire head or horten all the hair. having the head i preferable. tart from the right ide. Women hould cut a few finger’ length of their hair. Thi complete your firt releae (Tahallul Awwal). You may remove your Ihram and wear your clothe and apply perfume, if available.
Except for intercoure with your wife, all other prohibition of Ihram are now lifted (thi i called Tahallul Awwal).
Tawaf al-Ifadah (Tawaf al-Ziyarah) and if a’i i obligatory on you, you cannot have intercoure with your wife before completing thee two rite. If a man ha intercoure with hi wife after throwing pebble at Jamarat al-Aqaba, hi Hajj i valid but he mut offer a penalty (dam).
⋆ ⋆ ⋆ After that, go to Makkah and perform Tawaf of the Ka’bah without running or brik walking (Raml), and pray the two Rak’ah of Tawaf.
⋆ ⋆ ⋆ Then perform a’i. a’i i obligatory for thoe performing Tamattu’. imilarly, if thoe performing Qiran or Ifrad did not perform a’i during Tawaf al-Qudum, it become obligatory for them to perform a’i now.
Thi complete the econd releae (Tahallul Thani) (now intercoure with your wife i permiible).
⋆ If ome of thee action (uch a throwing pebble, having the head, acrificing) occur out of order, there i no harm.

⋆ Then drink Zamzam water and, if poible, perform the Zuhr prayer in Makkah (at the Ka’bah).
⋆ Then it i obligatory to pend the remaining night in Mina.
Warning: On thi day, do not forget to repeatedly ay ”الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد“ after every prayer. Remember that many way of aying Takbir are etablihed from the practice of the alaf.

◈Ten (10) Mitake People Make on the Day of Dhu al-Hijjah

① ome pilgrim offer the morning prayer in Muzdalifah before it precribed time, which i a grave mitake and a violation of Allah’ limit becaue praying before the time i forbidden.
② ome pilgrim are lazy in toning the Jamrah Aqabah and throw tone from a ditance, which ometime do not even fall into the bain.
③ ome pilgrim think that by throwing tone they are hitting atan; thi i ignorance and error becaue toning i following the unnah of the Prophet ﷺ and etablihing the remembrance of Allah, a mentioned in authentic hadith.
④ Many pilgrim have their beard after toning (by going to the barber). Thi forbidden act carrie double in in Hajj.
⑤ ome people avoid performing nawafil (voluntary prayer), giving charity, greeting Mulim, miling, and pleaing each other on thi day, even though it i Eid. On thi day, Allah completed Hi religion and perfected Hi favor upon the Mulim (therefore, it i a day of joy and abundant good deed).
⑥ ome pilgrim do not oberve the hariah condition for the acrificial animal (and keep laughtering all kind of animal, even if their laughter i hariah-wie prohibited).
The fatwa of the audi Arabia’ (Official Fatwa Committee) “Permanent Committee” tate:
The eential condition for the acrifice of Eid al-Adha are alo mandatory for the acrifice of Hajj. Clearly, the acrifice of a blind animal, a clearly ick animal, a lame animal, and an extremely old weak animal i not permiible. The minimum age for a goat i ix month (it i proven from an authentic hadith in ahih Mulim

that the acrificial animal hould be muinnah (two-toed)), one year for a heep, two year for a cow, and five year for a camel. acrificing an animal younger than thi age i not permiible whether it i Eid al-Adha or the acrifice of Hajj.

⑦ ome laughterer (and butcher) are not praying. uch acrifice i not accepted by Allah but i conidered “unlawful laughter” (ذبیحہ خبیثہ).
(There are four condition in hariah for laughter and acrifice; ee heikh aleh Al-Fawzan’ book “Al-Dhakah Al-har’iyyah wa Ahkamaha”).
The unnah i that you laughter with your own hand. Allah’ command i ﴿فصل لربك وانحر﴾ “Pray to your Lord and acrifice.”

⑧ It i not permiible to laughter the acrifice outide the boundarie of the Haram, for example in Arafat, Jeddah, etc., even if the meat i later ditributed inide the Haram. Whoever doe thi mut offer another acrifice within the Haram boundarie, whether he wa ignorant or knowledgeable at the time of laughter outide the Haram. Then he may ditribute the meat of that acrifice.
⑨ The day for acrifice are limited, i.e., Eid and the following three day; one hould not exceed thee day. (acrifice hould be done within the day of acrifice. The preferred opinion i that there are three day for acrifice: Eid al-Adha and the two day following it,

from Abdullah bin Umar, may Allah be pleaed with them both, with an authentic chain).
Warning: If a peron performing Tamattu’ Hajj i not able to afford the acrifice, it i obligatory for him to fat ten day. Three of thee fat hould be during the day of Hajj, i.e., from 1t Dhu al-Hijjah to 13th Dhu al-Hijjah. According to Allama Ibn Uthaymeen, uch a peron may fat before leaving for Hajj (at hi home) from 1t Dhu al-Hijjah onward.

⋆ ⋆ It i obligatory to tay (reide) in Mina on thi night.
⋆ ⋆ During the tay in Mina, oberve all five prayer in congregation.
(Make every effort to get a place in the firt row. During thee day, liten carefully to the leon of the cholar. Thi i a great opportunity for you, a cholar from different countrie come and meet each other during thi eaon.)
⋆ Remember that thee day are called the Day of Tahreeq.
The Meenger of Allah, peace be upon him, aid:

”أيام التشريق أيام أكل وشرب وذكر الله“

The Day of Tahreeq are day for eating, drinking, and remembering Allah.

On thee day, it i unnah to ay Takbir abundantly after the prayer. In any cae, keep aying Takbir while walking on the road and in the market.
⋆ After Zuhr (i.e., after midday), one hould throw pebble at all three Jamarat. You can pick twenty-one (21) pebble from any place in Mina.
⋆ ⋆ Firt, throw even pebble at the mall Jamrah (Jamarah ughra), then even pebble at the middle Jamrah (Jamarah Wuta), and finally even pebble at the large Jamrah (Jamarah Aqaba).
Throw the even pebble one by one, aying Allahu Akbar each time you throw a pebble.
⋆ The unnah for throwing pebble at Jamarah ughra and Jamarah Wuta i to face the Qiblah and throw the pebble at the Jamrah from the front, then move a little forward away from the crowd, face the Qiblah, and make a long upplication. Abdullah bin Umar, may Allah be pleaed with them both, ued to upplicate after throwing pebble at both Jamarat for a long a it take to recite urah Al-Baqarah.

⋆ When throwing pebble at Jamarah Aqaba, keep the Ka’bah on your left and Mina on your right, then throw the pebble and leave without taying for upplication becaue the Meenger of Allah, peace be upon him, did not tay here for upplication.
Benefit: For a healthy peron, it i not permiible to appoint a repreentative (Wakil) to throw the pebble. Whoever ha the trength to throw the pebble mut do it himelf. However, if for ome reaon he i unable to throw the pebble himelf, whether day or night, then appointing a repreentative for throwing the pebble i permiible.
⋆ ⋆ Then pend the night in Mina.

◈Eleven (11) Mitake People Make on the Day of Dhu al-Hijjah

① It i wrong to throw pebble before the time of toning. Whoever throw pebble before the time of toning, a dam (acrifice) i obligatory on him, unle he throw pebble again after the time of toning, then no dam (etc.) i required on him.
② A common mitake i that many people do the oppoite, i.e., they firt throw pebble at Jamarat al-Aqaba, then at Jamarat al-Wuta, and then at Jamarat al-ughra. Whoever doe thi mut throw the pebble again in the correct order. In thi cae, only the pebble thrown at Jamarat al-ughra will be counted (and the other two will be wated).
③ ome people try very hard to hit the pillar intalled in the pool exactly, even though thi pillar i made olely a a ymbol for throwing pebble.
④ Throwing all the pebble at once will count a only one pebble. (It i neceary that the pebble be thrown one by one.)
⑤ Throwing pebble from a ditance and not being ure whether they have fallen into the pool i wrong. Know that if the pebble fall into the pool and then fall out, there i no harm.
⑥ ome people wate time on uele thing, wherea Allah the Exalted ay:

﴿فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾

When you have completed your rite, remember Allah like your remembrance of your forefather or with even greater remembrance. Among the people are thoe who ay: O Allah! Give u in thi world (much), uch a peron will have no hare in the Hereafter.

⋆ ⋆ On thi day, it i obligatory for you to pend the night in Mina.
⋆ pend thi time in good deed, remembrance of Allah, and kindne toward creature.
⋆ ⋆ After Zuhr, throw pebble at the three Jamarat, jut a you did on the 11th of Dhu al-Hijjah. Firt at Jamarat al-ughra, then Jamarat al-Wuta, and then Jamarat al-Kubra.
⋆ After throwing pebble at Jamarat al-ughra and Jamarat al-Wuta, paue for upplication.
⋆ After throwing pebble, if you wih to leave Mina and travel, it i permiible.
⋆ ⋆ If you intend to leave Mina today, depart before unet (if a peron tay in Mina until evening without attempting to leave, it become obligatory for him to pend the night in Mina and only depart after throwing the pebble the next day.

. If due to ome excue he i late in attempting to leave, then it i not obligatory for him to tay in Mina.) And if you intend to travel from Mecca, perform the Farewell Tawaf.
⋆ It i preferable for the pilgrim to pend one more night in Mina and depart after throwing the pebble after Zuhr the next day.
Allah the Exalted ay: ﴿فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ﴾
Whoever return within two day, there i no in upon him; and whoever return on the third day, there i no in upon him. Thi i for him who fear Allah.

The Meenger of Allah (peace and bleing be upon him) departed on the third day, and there i alo reward for throwing the pebble on the third day.
⋆ During the day of Tahreeq, if poible, perform all prayer in the Moque of Al-Khaif in Mina, becaue eventy Prophet have prayed in thi moque. ee heikh Muhammad Nairuddin al-Albani’ book “Manaik al-Hajj wal-Umrah”

⋆ ⋆ pend the night of 12th Dhu al-Hijjah in Mina.
⋆ ⋆ After Zuhr, throw pebble at all three Jamarat in the ame manner a done on the previou two day.
⋆ ⋆ When you wih to leave Makkah and return to your home, perform the Farewell Tawaf; it i not obligatory for mentruating women and women who have recently given birth to perform the Farewell Tawaf.
With thi, the ritual of Hajj are completed. والله الحمد والمنه
[Praie be to Allah, the tranlation i complete, 12th Dhu al-Hijjah 1425 AH at Mina, Makkah al-Mukarramah / Z Zubair Ali Zai]

Mitake of People on 12th and 13th Dhu al-Hijjah

① ome people leave their taying place at the Hajj ite (uch a Mina, Arafat, and Muzdalifah) dirty and uncovered, without any regard for cleanline. Thi behavior i completely againt Ilamic etiquette.
② ome people return from Mina on the 11th of Dhu al-Hijjah without any valid excue, wherea it i better to pend one more night and then on the 13th of Dhu al-Hijjah throw pebble at the Jamarat and return.
Allah the Exalted ay: ﴿فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ﴾
o whoever haten to leave on the econd day (12th of Dhu al-Hijjah), there i no in upon him; and whoever delay (until the 13th of Dhu al-Hijjah), there i no in upon him – for him who fear Allah.

Thi vere and the practice of the Meenger of Allah (peace be upon him) are evidence that returning on the 13th of Dhu al-Hijjah i preferable. The Prophet (peace be upon him) aid: ”خذوا عني مناسككم“ Take the method of Hajj from me.
③ ome pilgrim think that the Hajj of the Prophet’ Moque or it completion i related to Hajj, o they conider viiting the Prophet’ Moque obligatory and definitely go to Madinah Munawwarah. The correct undertanding i that viiting the Prophet’ Moque i a unnah whether during Hajj or throughout the year, and thi viit ha no relation to the completion of Hajj. One prayer in the Prophet’ Moque i equal to a thouand prayer. Therefore, the purpoe of the journey hould be to pray here. After prayer, it i recommended to viit the grave of the Meenger of Allah (peace be upon him) and hi two companion: Abu Bakr and Umar (may Allah be pleaed with them). It i recommended to end alutation and bleing here. After that, it i recommended to go to the Quba Moque to pray. Then viiting Baqi’ al-Gharqad (the cemetery) i recommended, where the grave of the Companion (may Allah be pleaed with them) are located; it i recommended to end alutation and pray for the deceaed there. Then go to Uhud to viit the grave of the martyr and pray for them.
Remember that eeking help from the deceaed (whether Prophet or martyr) and calling upon them for help i major hirk (polytheim), and all good deed are nullified by it.

❀Way to Earn Reward

Allah Almighty ay: ﴿وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ﴾
And the believer love Allah the mot.

● Try to follow all the unnah of the Prophet Muhammad (peace be upon him) that are proven from the hadith.
● Greet everyone you meet (in Makkah or Madinah), whether you know them or not, with “A-alamu Alaikum” and approach them with a miling face.
● Feeding and erving the pilgrim and doing good to them i a rewarding act.
● If a pilgrim caue you any trouble, be patient and do not repond harhly.
● Helping the weak and adviing the ignorant peron with widom and the bet admonition i a great virtue.
● Ditributing the bet cholarly and beneficial book and caette.
● Praying for all Mulim around the world.
● Wihing well for everyone and adviing them by enjoining good and forbidding evil.
● Avoid criticizing and backbiting people with an open heart.
Epecially, one hould not cure the preacher and Mulim ruler (who enforce Ilam), but rather pray for their well-being, health, and ucce in thi world and the Hereafter.
● When you act gently, you will receive Allah’ mercy. The Prophet Muhammad (peace be upon him) aid: ”رحم الله رجلا سمحا إذا باع وإذا اشترىٰ وإذا اقتضى“ Allah ha mercy on the peron who i gentle when buying, elling, and deciding.

❀Our Need: Prayer to Allah

Allah Almighty aid: ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ﴾
And your Lord ay, “Call upon Me; I will repond to you. Indeed, thoe who didain My worhip (du’a) will enter Hell humiliated.”

And He aid: ﴿‏ وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ﴾
And when My ervant ak you concerning Me, indeed I am near. I repond to the invocation of the upplicant when he call upon Me.

The command of Allah Almighty i: ﴿أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ﴾
I there any deity beide Allah who repond to the deperate one when he call upon Him and remove adverity?

The Meenger of Allah (peace be upon him) aid: ”إن ربكم حي كريم يستحيي من عبده إذا رفع يديه إليه أن يردهما صفرا“
Indeed, your Lord i hy and merciful; when a ervant raie hi hand to Him, He i hy to return them empty.

The Prophet (peace be upon him) aid: ”إنه من لم يسأل الله تعالىٰ يغضب عليه“
Indeed, whoever doe not ak Allah, Allah become angry with him.

The Prophet (peace be upon him) aid: ”الدعاء هو العبادة“
Du’a (upplication) itelf i worhip.

The Noble Prophet (peace be upon him) aid to Abdullah bin Abba (may Allah be pleaed with them):

”يا غلام: إني أعلمك كلمات: احفظ الله يحفظك، احفظ الله تجده تجاهك، إذا سألت فاسأل الله وإذا استعنت فاستعن بالله، واعلم أن الأمة لو اجتمعت على أن ينفعوك بشيء لم ينفعوك إلا بشيء قد كتبه الله لك وإن اجتمعوا على أن يضروك بشيء لم يضروك إلا بشيء قد كتبه الله عليك، رفعت الأقلام وجفت الصحف“

O boy! I will teach you ome thing: Remember Allah and He will remember you. Remember Allah and you will find Him in front of you. When you ak, ak only Allah, and when you eek help, eek help only from Allah. And know that if all people gather to benefit you, they will not benefit you except with what Allah ha written for you. And if all people gather to harm you, they will not harm you except with what Allah ha written againt you. The pen have been lifted and the page have dried.

It i narrated from (ayyiduna) Umar (may Allah be pleaed with him) that he aid: I do not worry about acceptance, but I worry about du’a, becaue if du’a i made with great humility and initence, it i accepted.
(I do not know any chain of narration for thi tatement.)
Therefore, we preent to you ome etiquette of du’a o that certainty and conviction of acceptance of du’a may be attained.
The Prophet (peace be upon him) aid:

”ادعوا الله وأنتم موقنون بالإجابة واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه“

Call upon Allah in a tate where you are certain of the acceptance of your du’a, and know that Allah doe not accept the du’a of a heedle and carele heart.

(Thi narration i weak with all it chain.)

◈ Etiquette of upplication

① upplicate to Allah uing Hi beautiful name (Ama’ al-Huna).
Allah the Exalted ay: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا﴾
And to Allah belong the bet name, o call upon Him by them.

② Begin with praie and glorification of Allah and ending bleing upon the Prophet Muhammad ﷺ.
③ upplicate to Allah with incerity and truthfulne.
④ Be humble and earnet in upplication, and do not init on immediate acceptance.
⑤ Repeat the upplication three time.
⑥ Enure that your food, drink, and clothing are lawful (halal).
⑦ Face the Qiblah and raie both hand while upplicating.
⑧ If poible, perform ablution (wudu) before upplicating.
⑨ upplicate in a low and oft voice.
⑩ Do not upplicate with forced or rhymed (poetic) upplication.
⑪ Do not exceed limit in upplication and do not upplicate for in or evering tie of kinhip.
⑫ upplicate only to Allah.
My Haji brother! Among people, ome only verbally declare “La ilaha illallah” and “Muhammadur Raulullah” and conider themelve at a high level of piety, while in reality, they are far from it. Their word and action contradict their verbal claim. Thee people commit hirk in worhip by aking for help from other beide Allah. The polytheit have no proof for their hirk. Due to their hirk, Allah become dipleaed with them and ditance Himelf from them. ome people call upon the Prophet Muhammad ﷺ in time of ditre, and ome call upon Ali Haan, Huayn (may Allah be pleaed with them), Badawi, Jilani, Abatir (and in Pakitan, the one known a Ghore hah ka Wan wali arkar!!), etc., even though all of thee are creature and not owner of benefit or harm.
Thee upplicator have gone atray from the traight path; they have committed hirk with Allah, the Lord of the world.

Allah ay: ﴿وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ.وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ.﴾
And who i more atray than one who call upon thoe who will not repond to him until the Day of Reurrection and who are unaware of their upplication? And when the people are gathered on the Day of Reurrection, thoe (they called upon) will diown them, and they will diown their worhip.

upplicate only to Allah and avoid hirk. All praie i for Allah who ay: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ Call upon Me; I will repond to you.

⑬ upplicate to Allah with a preent heart and incere turning to Him.
⑭ upplicate with the upplication proven from the Prophet ﷺ that contain the great name of Allah.

◈ome Remembrance and upplication

The Prophet ﷺ aid:

”أفضل ما قلت أنا والنبيون عشية عرفة: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو علىٰ كل شيء قدير“

The bet upplication on the day of Arafat in the lat part of the day i لا اله الا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير which I and the Prophet have aked for.
(Malik in Al-Muwatta

and Al-Albani mentioned it in Al-ahihah

Thi hadith i weak with all it chain / Tranlator)
⋆ In an authentic hadith, it i mentioned that the Prophet ﷺ aid:

”أحب الكلام إلى الله أربع: سبحان الله والحمد لله ولا إله إلا الله والله أكبر“

The bet word in the ight of Allah are four سبحان الله والحمد لله ولا اله الا الله and الله اكبر.

⋆ The Prophet ﷺ aid:

”كلمتان خفيفتان على اللسان ثقيلتان فى الميزان حبيبتان إلى الرحمن: سبحان الله وبحمده سبحان الله العظيم“

Two word are light on the tongue but heavy on the cale (on the Day of Judgment). They are beloved to the Mot Merciful: “ubhanAllahi wa bihamdihi, ubhanAllahi al-‘Azim.”

The Meenger of Allah ﷺ ued to recite the following upplication at time of ditre:

”لا إله إلا الله العظيم الحليم لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السماوات ورب الأرض ورب العرش العظيم“

There i no deity except Allah, the Great, the Forbearing. There i no deity except Allah, the Lord of the Great Throne. There i no deity except Allah, the Lord of the heaven, the earth, and the Great Throne.

⋆ The Prophet ﷺ alo ued to ay the following upplication:

”اللهم أصلح لي ديني الذى هو عصمة أمري، وأصلح لي دنياي التى فيها معاشي وأصلح لي آخرتي التى فيها معادي واجعل الحياة زيادة لي فى كل خير واجعل الموت راحة لي من كل شر“

O Allah! Keep my religion firm, and protect all my affair. O Allah! Make my worldly life good, in which I live, and make my Hereafter good, in which I will live again. O Allah! Make my life a caue for increaing my good deed and make my death a mean of protection from every calamity.

⋆ The Prophet ﷺ aid:

”اللهم إني أسألك الهدى والتقى والعفاف والغنى“

O Allah! I ak You for guidance, piety, chatity, and elf-ufficiency (contentment).

⋆ ”اللهم إني أعوذ بك من زوال نعمتك وتحول عافيتك وفجأة نقمتك وجميع سخطك“ O Allah! I eek refuge in You from the decline of Your favor, the lo of well-being, udden punihment, and all form of Your wrath.

⋆ It i narrated from Aiha (RA) that the Meenger of Allah ﷺ intructed her to ay the following upplication:

”اللهم إني أسألك من الخير كله عاجله وآجله، ما علمت منه وما لم أعلم وأسألك الجنة وما قرب إليها من قول أو عمل، وأسألك من خير ما سألك عبدك ورسولك محمد صلى الله عليه وسلم وأعوذ بك من شر ما استعاذ بك منه عبدك ورسولك محمد صلى الله عليه وسلم وأسألك ما قضيت لي من أمر أن تجعل عاقبته رشدا“

O Allah! I ak You for all good, whether immediate or delayed, that which I know or do not know. I ak You for Paradie, and I ak You for every word or deed that bring me cloer to Paradie. I ak You for what Your ervant and Meenger Muhammad ﷺ aked You for, and I eek refuge in You from what Your ervant and Meenger Muhammad ﷺ ought refuge from. O Allah! Make the outcome of what You have decreed for me good.

Note: (Men hould ue maculine form.)
Keep frequently eeking forgivene, incerely repenting and turning to Allah. Ak Allah for the good of thi world and the Hereafter. end abundant bleing upon the Meenger of Allah ﷺ.
The mot frequent upplication of the Prophet ﷺ wa:

”اللهم آتنا فى الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار“

O Allah! Make our worldly life good and our Hereafter good, and ave u from the punihment of the Fire. (Agreed upon)

Hafiz Ibn Kathir (may Allah have mercy on him) ay:
In thi upplication, every good of the world i gathered and every evil i removed. Becaue the good of the world include every worldly deire uch a well-being, a good home, a righteou wife, abundant proviion, beneficial knowledge, good deed, a good mount, and general acceptance, a the hadith commentator and exegete have explained. There i no contradiction among thee bleing. They all are included in the good of the world. A for the good of the Hereafter, it highet degree i entering Paradie and being aved from the hardhip of the Day of Judgment. Likewie, eay reckoning and other excellent matter of the Hereafter are included.

⋆ For other upplication, ee heikh Abdul Aziz bin Baz’ book “Al-Tahqiq wal-Iydah”

◈ Concluion
We ak Allah to accept our and your good deed, and we ak Allah the ame upplication that our father Ibrahim and hi on Imail (peace be upon them) aked: ﴿رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ﴾
O Allah! Accept our upplication. Indeed, You are the Hearing, the Knowing.

O my dear brother! Along with thi, I narrate to you a hadith of the Noble Meenger ﷺ:

”إن الله لا ينظر إلى أجسامكم ولا إلى صوركم ولكن ينظر إلى قلوبكم وأعمالكم“

Indeed, Allah doe not look at your bodie or your appearance, but He look at your heart and your deed.

Note from the tranlator: Wahing hroud with Zamzam water i not etablihed from the alaf a-alih. Alo ee Al-harh al-Mumti’

❀ Do not forget to give the following gift to your loved one

⋆ Zamzam water (and) Miwak
⋆ ome ueful book uch a:
①كيف اهتديت إلى التوحيد والطريق المستقيم
and العقيدة الاسلامية / تصنيف شيخ محمد جميل زينو
② ”أربعون نصيحة لإصلاح البيوت“ للشيخ محمد المنجد
③ ifat alat al-Nabi ﷺ by Allama Muhammad Nairuddin al-Albani, may Allah have mercy on him (Note that I have ome obervation on thi book, ome hadith have been authenticated or weakened, and there are error in fiqh derivation by heikh Albani, may Allah have mercy on him / Zubair Ali Zaee)
④ أذكار طرفي النهار by heikh Bakr bin Abdullah Abu Zaid

In thi chapter, the tranlator (heikh Zubair Ali Zaee, may Allah have mercy on him) preent ome neceary and beneficial iue with reference:

① Ibrahim Nakha’i (a Tabi’i) tate that when people intended to enter Ihram, they ued to perform Ghul (ritual bath).

During the day of turmoil (and war), ayyiduna Abdullah bin Umar (may Allah be pleaed with them) did not perform Ghul but till declared Talbiyah.

It i undertood that performing Ghul i preferable, but it i permiible to enter Ihram without Ghul due to ome excue.

② Qaim (bin Muhammad bin Abi Bakr) tate that it i permiible to wear a Hemyan (a pouch or belt for ilver coin) during Ihram.

Mujahid (a Tabi’i) alo conidered it permiible.

③ Tawu (a Tabi’i), when leeping in Ihram, ued to cover hi face up to the hair with cloth.

ayyiduna Uthman (may Allah be pleaed with him) covered hi face during Ihram.

Mujahid ay one may cover the face due to the blowing wind.

Ibrahim Nakha’i alo conidered it permiible.

ayyiduna Abdullah bin Umar (may Allah be pleaed with them) aid that one hould not cover the face from the chin to the head.

It i undertood that covering the face i permiible in cae of neceity, but it i better not to cover the face. And Allah know bet.

④ ayyiduna Abdullah bin Umar (may Allah be pleaed with them) aid that the one entering Ihram may apply kohl to the eye provided it ha no fragrance.

⑤ Ata bin Abi Rabah held that the one in Ihram may cratch hi head if itchy.

⑥ ayyiduna Abdullah bin Abba (may Allah be pleaed with them) aid that if a nail i half cut during Ihram, it may be cut and dicarded.

aeed bin Jubair alo agreed with cutting nail.

⑦ According to Ibrahim Nakha’i and Mujahid, if there i toothache during Ihram, one may extract the tooth. Their narrator Manur (bin Al-Mu’tamir) aid that there i no prohibition (uch a ruqyah) on the one who extract a tooth due to illne.

⑧ ayyiduna Abdullah bin Umar (may Allah be pleaed with them) aid there i no harm in uing a miwak during Ihram.

That i, miwak i permiible.
Thi i alo the view of Ata bin Abi Rabah.

⑨ ayyiduna Abdullah bin Abba (may Allah be pleaed with them) and Ata bin Abi Rabah conidered it permiible to look in a mirror during Ihram.

Qaim bin Muhammad conidered it diliked (makruh).

That i, looking in a mirror during Ihram i permiible but diliked. It i better to avoid it. And Allah know bet.

⑩ aeed bin Jubair ued to narrate hadith and give fatwa to hi companion during Tawaf.

That i, making du’a, neceary peech, and anwering quetion during Tawaf i permiible.
After completing Tawaf, one may recite the Qur’an extenively. And Allah know bet.

⑪ Urwah bin Az-Zubair held that during Ihram, one may pour water on the head but hould not rub the head with hand, only pa the hand over it.

⑫ Muhammad bin irin aid that if a peron kie hi wife during Ihram, he mut offer a dam (acrifice a goat).

Thi i alo the view of Imam Zahri.

Ata aid that he hould eek forgivene.

⑬ ayyiduna Abdullah bin Umar (may Allah be pleaed with them) aid that melling perfume during Ihram i diliked.

⑭ Mujahid conidered that for thoe coming from outide Makkah, performing voluntary Tawaf i better than voluntary prayer.

Thi i alo the view of Ata bin Abi Rabah.

⑮ Ibrahim Nakha’i aid that people preferred not to leave Makkah without completing the entire Qur’an recitation.

⑯ ayyida Aiha (may Allah be pleaed with her), when in Makkah and intending to perform Umrah, would go to Juhfa (a place outide Makkah) to enter Ihram for Umrah.

ayyiduna Abdullah bin Umar and ayyiduna Abdullah bin Az-Zubair (may Allah be pleaed with them) would go from Makkah to Dhu al-Hulayfah (near Madinah) to enter Ihram for Umrah and then return to Makkah without entering Madinah.

It i undertood that performing Umrah from Taneem i not preferable.

⑰ ayyiduna Umar (may Allah be pleaed with him) aid: Whoever perform Umrah during the month of Hajj and then return, he i not a Mutamatti’ (one who perform Hajj Tamattu’).

Thi i alo the view of Abu Bakr bin Abi haybah.

That i, uch a peron may perform Hajj Ifrad or Hajj Qiran, and if he want to perform Hajj Tamattu’, he mut perform Umrah again.

⑱ Amir al-ha’bi (a Tabi’i) conidered Umrah in Ramadan a Hajj Aghar (the leer Hajj).

⑲ Ibrahim Nakha’i aid that people ued to perform only one Umrah in a year.

Muhammad bin irin alo held that only one Umrah hould be performed in a year.

Although thee view are weak, thoe who perform Umrah from Taneem (Majid Aiha) are refuted by thee view.

⑳ The ummary and meaning of a tatement of Tawu i that if a peron doe not ay the word Hajj or Umrah while entering Ihram, it doe not matter; the intention in the heart i ufficient.

Thi i alo the view of Ata bin Abi Rabah and Ibrahim Nakha’i.

㉑ ayyiduna Abdullah bin Abba (may Allah be pleaed with them) aid that Hajj i the name for: Al-Aj (raiing the Talbiyah loudly) and Ath-Thaj (hedding the blood of acrifice).

㉒ If a peron mitakenly perform fourteen circuit (intead of even) during a’i, according to one view of Ata bin Abi Rabah, hi a’i i valid.

Thi i the preferred view.

㉓ According to Haan Bari, if a peron perform ix circuit during Tawaf (miing the eventh), he hould perform another Tawaf.

㉔ Qaim bin Muhammad ued to take pebble from Muzdalifah (the valley) for toning the Jamarat.

㉕ Qaim bin Muhammad ued to wah the pebble.

But Ata bin Abi Rabah and Zahri held that pebble hould not be wahed.

Thi i the preferred view. However, if the pebble are dirty, it i permiible to wah them or dicard them and pick up clean pebble.

㉖ If a peron throw ix or five pebble intead of even at the Jamarat and leave, according to Hukm bin Utaybah and Hammad bin Abi ulayman (two cholar), he mut offer a dam (acrifice a goat).

㉗ Qaim bin Muhammad ued to throw pebble from the ide where it wa eaiet to do o.

He alo gave thi ruling.

㉘ ayyiduna Abdullah bin Abi Awfa (may Allah be pleaed with him) and aeed bin Jubair (may Allah have mercy on him) called the day of acrifice the “Hajj al-Akbar” (the greater Hajj).

Among the common people, it i popular that if Hajj fall on a Friday, it i called Hajj Akbar. I do not know any evidence for thi view. And Allah know bet.

㉙ When ayyiduna Abdullah bin Umar (may Allah be pleaed with them) climbed afa (hill), he would face the Qiblah and ay “Allahu Akbar” three time loudly and then upplicate for a long time. ”لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو علىٰ كل شيء قدير“

Qaim bin Muhammad aid there i no pecific precribed du’a for afa and Marwah; one may upplicate with any good du’a.

㉚ aeed bin Jubair, during Tawaf, would face the Black tone, raie both hand, and ay Takbir, while Ata bin Abi Rabah aid to ay Takbir without raiing both hand.

㉛ Awad bin Yazid (a Tabi’i) entered Ihram from Kufa.

It i undertood that entering Ihram from Ilamabad Airport (etc.) i permiible.

㉜ Abu Qulabah (a Tabi’i), when meeting a peron who had performed Umrah, would ay: ”بر العمل بر العمل “May your deed be good, may your deed be good.”

It i undertood that congratulating thoe who perform Hajj and Umrah i permiible.

㉝ ayyiduna Abdullah bin Umar (may Allah be pleaed with them) aid that if a peron cannot leave Mina before unet on the econd day of toning the Jamarat, he hould tay in Mina until the next day after Zuhr, then tone the Jamarat and return.

㉞ Muhammad bin irin aid that among the people, after the Prophet Muhammad (peace be upon him), ayyiduna Abu Bakr and ayyiduna Umar (may Allah be pleaed with them), the greatet cholar of Hajj wa ayyiduna Uthman bin Affan (may Allah be pleaed with him), and after him, ayyiduna Abdullah bin Umar (may Allah be pleaed with them).

According to Abu Ja’far (Muhammad bin Ali al-Baqir), during the time of the Tabi’in, the greatet cholar of Hajj wa Ata bin Abi Rabah.

㉟ The ummary of a tatement of ayyiduna Ana bin Malik (may Allah be pleaed with him) i that the one who goe for Hajj hould not ay “I am a Haji,” but rather ay “I am a traveler.”

㊱ The ummary of a tatement of ayyiduna Abdullah bin Amr bin Al-A (may Allah be pleaed with them) i that jut a doing good deed in the Haram (Makkah) i greatly rewarded, imilarly, committing in there i greatly punihed, meaning the punihment for in i greater.

And Allah know bet.

㊲ ayyida Aiha (may Allah be pleaed with her) ued to carry Zamzam water with her (to Madinah) and narrated that the Prophet Muhammad (peace be upon him) alo ued to carry Zamzam water with him.

㊳ On the day of acrifice (10th Dhu al-Hijjah), the Prophet Muhammad (peace be upon him) aid to the Companion (may Allah be pleaed with them):

”إن هذا يوم رخص لكم إذا أنتم رميتم الجمرة أن تحلوا يعني من كل ما حرمتم منه إلا النساء، فإذا أمسيتم قبل أن تطوفوا هذا البيت صرتم حرما كهيئتكم قبل أن ترموا الجمرة حتى تطوفوا به“

On thi day, you are permitted that if you tone the Jamarat, all retriction of Ihram and Hajj are lifted except intercoure with your wive (which remain prohibited in thi tate).
If unet occur before you perform Tawaf of the Ka’bah (Tawaf al-Ziyarah), the retriction of Ihram will return until you perform Tawaf al-Ziyarah, meaning you mut enter Ihram again before Tawaf al-Ziyarah.

Thi i an important iue; remember it well.

㊴ The three type of Hajj (Ifrad, Qiran, and Tamattu’) are etablihed from the Prophet Muhammad (peace be upon him). None of thee type i abrogated or invalid.
The Prophet (peace be upon him) aid: ”والذي نفسي بيده، ليهلن ابن مريم بفحص الروحاء حاجا أو معتمرا أو لابيا بهما“
By the One in Whoe hand i my oul, indeed (Jeu) on of Mary will come performing Hajj Ifrad or Hajj Tamattu’ or Hajj Qiran, coming from the valley of Riha toward the Houe of Allah.

From thi hadith, it i undertood that Hajj Ifrad will remain until the Day of Judgment and i not abrogated; therefore, calling it abrogated i wrong and fale. Ibn Hazm Zahiri’ trange criticim of thi authentic hadith i invalid.
ayyiduna Amir al-Mu’minin Ali bin Abi Talib (may Allah be pleaed with him) aid to ayyiduna Amir al-Mu’minin Umar bin Al-Khattab (may Allah be pleaed with him):

”من أفرد بالحج فحسن ومن تمتع فقد أخذ بكتاب الله وسنة نبيه صلى الله عليه وسلم“

Whoever perform Hajj Ifrad, it i good, and whoever perform Hajj Tamattu’ ha followed both the Qur’an and the unnah of the Prophet Muhammad (peace be upon him).

㊵ Fatimah bint Al-Mundhir (a Tabi’iyyah, wife of Hiham bin Urwah) aid:

”كنا نخمر وجوهنا ونحن محرمات، ونحن مع أسماء بنت أبى بكر الصديق“

We (women) ued to cover our face from men during Ihram, and with u wa Ama bint Abu Bakr iddiq (may Allah be pleaed with her).

It i undertood that it i better for women to cover their face from non-mahram men even during Ihram.

㊶ ayyiduna Abdullah bin Abba (may Allah be pleaed with them) aid:

من نسي من نسكه شيئا أو تركه فليهرق دما

Whoever forget or omit any obligatory act of Hajj or Umrah, he mut offer a dam, meaning he mut acrifice a goat and ditribute it among the poor in the Haram.

It i undertood that due to deficiency, addition, or change in the order of obligatory act of Hajj, offering a dam (acrificing a goat) become obligatory.

وما علينا إلا البلاغ

(15 Rabi’ al-Thani 1426 AH)

ome Conenu Iue:

Now, from the book “Al-Ijma'” by Imam Abu Bakr Muhammad bin Ibrahim bin Al-Munthir Al-Niaburi, may Allah have mercy on him (died 318 AH), a tranlation and explanation of the conenu iue related to Hajj i preented:

◈ Book of Hajj

1/135: It i agreed upon that a man can prevent hi wife from going for a voluntary Hajj.
2/136: It i agreed upon that Hajj i obligatory only once in a lifetime. However, if a peron vow to perform another Hajj, fulfilling that vow become obligatory (fard).
3/137: The authentic hadith from the Prophet ﷺ regarding the timing of Hajj are etablihed, and the conenu follow them.
4/138: It i agreed upon that if a peron aume Ihram before the Miqat, he i conidered in the tate of Ihram.
5/139: It i agreed upon that auming Ihram without performing Ghul (ritual bath) i permiible.
6/140: It i agreed upon that Ghul i not obligatory for Ihram. Only Haan al-Bari and Ata (bin Abi Rabah) differ (thi i not a conenu but a difference).
7/141: It i agreed upon that if a peron intend to ay the Talbiyah for Hajj but mitakenly ay the Talbiyah for Umrah, or vice vera, the intention of the heart i accepted; verbal intention i not conidered here.
8/142: It i agreed upon that performing Hajj with the intention of Hajj during the month of Hajj (hawwal, Dhu al-Qi’dah, Dhu al-Hijjah) fulfill the obligation of Hajj.
9/143: It i agreed upon that in the tate of Ihram, exual intercoure, hunting, applying perfume, wearing clothe other than Ihram garment (for men), cutting hair, and trimming nail are prohibited act.
10/144: Applying kohl (eyeliner) in the tate of Ihram i permiible.
11/145: It i agreed upon that if a peron ha exual intercoure before reaching Arafat during Hajj, he mut offer a acrifice (a camel) and perform Hajj again the following year; only Ata and Qatada oppoe thi (thu, the claim of conenu i invalid).
12/146: It i agreed upon that having, cutting, pulling out, or detroying hair in any way during Ihram i prohibited.
13/147: It i agreed upon that having the head i permiible due to illne (excue).
14/148: It i agreed upon that a fidya (expiation) i obligatory on the one who have the head.
15/149: It i agreed upon that trimming nail i prohibited for the one in Ihram.
16/150: It i agreed upon that if a nail break or become damaged, it i permiible to cut it.
17/151: It i agreed upon that men in Ihram are prohibited from wearing hirt, turban, trouer, ock, and cap.
18/152: It i agreed upon that women in Ihram can wear hirt, undergarment (hameez), trouer, dupatta, and ock.
19/153: It i agreed upon that covering the head i prohibited for the one in Ihram.
20/154: It i agreed upon that wearing affron or yellow perfumed clothe in Ihram i prohibited.
21/155: It i agreed upon that except for ome exception in clothing, all thing prohibited for men in Ihram are alo prohibited for women.
22/156: It i agreed upon that if a peron in Ihram intentionally hunt, he mut offer a penalty (dam), except for a Mujahid; they ay if the iue i by mitake or intentionally hunting, the expiation mut be paid. If intentionally killing, there i no penalty. Imam Ibn al-Mundhir aid: Thi tatement contradict the vere.
23/157: It i agreed upon that killing an animal while in Ihram neceitate laughtering a goat.
24/158: It i agreed upon that killing a pigeon in the Haram require laughtering a goat. In thi matter, Nu’man (Imam Abu Hanifa) i unique; he ay it price mut be paid.
25/159: It i agreed upon that hunting ea animal, eating fih, elling, and buying them in Ihram i permiible.
26/160: It i agreed upon that killing animal mentioned in authentic hadith i permiible, but Ibrahim al-Nakha’i alone ay killing rat i not permiible.
27/161: It i agreed upon that killing harmful beat i permiible, and no fidya i required.
28/162: It i agreed upon that killing wolve in Ihram i permiible.
29/163: It i agreed upon that performing Ghul Janabat (ritual bath after exual impurity) in Ihram i permiible; only Imam Malik ay pouring water on the head in Ihram i diliked.
30/164: It i agreed upon that uing a miwak (tooth-tick) in Ihram i permiible.
31/165: It i agreed upon that eating oil, ghee, and fat in Ihram i permiible.
32/166: It i agreed upon that applying oil on the entire body except the head in Ihram i permiible.
33/167: It i agreed upon that a peron in Ihram can enter the bathhoue. Only Imam Malik ay there i a fidya for thi impurity.
34/168: It i agreed upon that protrating on the Black tone ((وأجمعوا من حيث أخر الجمار من جمع أجزأه )) i permiible. Only Imam Malik call it an innovation.
35/169: It i agreed upon that women are not required to run (raml) during Tawaf and between afa and Marwah; they hould walk calmly.
36/170: It i agreed upon that drinking water during Tawaf i permiible.
37/171: It i agreed upon that if a peron doubt the number of Tawaf circuit, he hould rely on certainty and diregard doubt.
38/172: It i agreed upon that if a peron complete ome of the even circuit of Tawaf and top for prayer, he can reume and complete the remaining circuit later from where he topped, except Haan al-Bari who ay he hould perform Tawaf again.
39/173: It i agreed upon that a peron who complete even circuit of Tawaf and pray two rak’ah, hi prayer i valid.
40/174: It i agreed upon that it i permiible to have a ick peron perform Tawaf. Only Ata ay the ick peron hould pay omeone ele to perform Tawaf on hi behalf.
41/175: It i agreed upon that even mall children hould be made to perform Tawaf.
42/176: It i agreed upon that performing Tawaf outide the Majid al-Haram i not permiible.
43/177: It i agreed upon that performing Tawaf outide the aqayah (Zamzam area) i permiible.
44/178: It i agreed upon that the two rak’ah after Tawaf can be prayed anywhere; only Imam Malik ay thee two rak’ah are only permiible at the Hijr.
45/179: It i agreed upon that the hadith of the Prophet ﷺ etablihe that praying behind Maqam Ibrahim after Tawaf i correct.
46/180: It i agreed upon that tarting a’i from afa and ending at Marwah i unnah.
47/181: It i agreed upon that performing a’i between afa and Marwah without ablution i permiible; only Haan al-Bari ay if one remember before becoming lawful, he hould perform Tawaf again (he conider ablution neceary for thi).
48/182: It i agreed upon that a peron who come from outide during the month of Hajj, perform Umrah, and tay until Hajj, hi Hajj i Hajj al-Tamattu’; if he ha money, he will offer acrifice; otherwie, he will fat ten day.
49/183: It i agreed upon that a peron who enter Makkah with the intention of Umrah during the month of Hajj can change hi intention to Hajj before becoming lawful (intention can be changed).
50/184: It i agreed upon that a peron who pend the night in Mina and reache Arafat on the day of Arafat ha no obligation (nothing i required).
51/185: It i agreed upon that pilgrim can tay anywhere they wih in Mina.
52/186: It i agreed upon that on the day of Arafat, the Imam will combine Dhuhr and Ar prayer in Arafat, and imilarly, individual will alo combine thee prayer.
53/187: It i agreed upon that taying in Arafat i obligatory; whoever doe not reach Arafat, hi Hajj i invalid.
54/188: It i agreed upon that whoever reache Arafat at any time on the day of Arafat or the following night ha completed Hajj; only Imam Malik ay he will perform Hajj again next year.
55/189: It i agreed upon that if a peron reache Arafat without ablution, hi Hajj i valid and no expiation i required.
56/190: It i agreed upon that pilgrim will combine Maghrib and Iha prayer in Muzdalifah.
57/191: It i agreed upon that no voluntary or unnah prayer are to be performed during the combined prayer.
58/192: It i agreed upon that collecting pebble from Muzdalifah and Mina i permiible.
59/193: It i agreed upon that the Prophet ﷺ threw pebble at Jamarat al-Aqaba after unrie on the day of acrifice.
60/194: It i agreed upon that on the day of acrifice, only Jamarat al-Aqaba i toned.
61/195: It i agreed upon that it i permiible to throw pebble at Jamarat al-Aqaba either before or after unrie on the day of acrifice; thi act i conidered fulfilled.
62/196: It i agreed upon that no matter how the pebble are thrown, if they reach the bain, the act i valid.
63/197: It i agreed upon that throwing pebble at the Jamarat after the un’ zenith during the day of Tahreeq i valid.
64/198: It i agreed upon that a bald peron will have hi head haved with a razor.
65/199: It i agreed upon that women will not have their head.
66/200: It i agreed upon that the obligatory (fard) Tawaf i only Tawaf al-Ifadah, i.e., Tawaf al-Ziyarah.
67/201: It i agreed upon that a peron who delay Tawaf al-Ziyarah and perform it during the day of Tahreeq ha fulfilled the obligation and no expiation i required for the delay.
68/202: It i agreed upon that if a child cannot throw pebble himelf, another peron will throw pebble on hi behalf.
69/203: It i agreed upon that cutting hair intead of having i alo permiible; only Haan al-Bari ay having the head i obligatory.
70/204: It i agreed upon that a peron who goe to Mina outide the day of Hajj will not horten hi prayer.
71/205: It i agreed upon that a peron who leave Mina after throwing pebble on the econd day and return to hi homeland outide the Haram will throw pebble after the un’ zenith on the next day before leaving; only Haan al-Bari and Ibrahim al-Nakha’i oppoe thi.
72/206: It i agreed upon that if a peron ha exual intercoure before Tawaf and a’i, hi Hajj become invalid.
73/207: It i agreed upon that a peron who intend Umrah outide the Haram mut aume Ihram.
74/208: It i agreed upon that if a peron loe hope of reaching Makkah, he can exit Ihram; if he doe not exit Ihram and i relieved from hardhip, he will perform Umrah or Hajj in that tate.
75/209: It i agreed upon that if Hajj i obligatory on a peron and he i capable of performing it himelf, he mut perform it himelf; no one ele can perform Hajj on hi behalf.
76/210: It i agreed upon that men can perform Hajj on behalf of women and women on behalf of men; only Haan bin alih conider thi diliked.
77/211: It i agreed upon that Hajj i not obligatory on children.
78/212: It i agreed upon that if a mad peron or child perform Hajj and later the mad peron recover and the child reache maturity, they mut perform Hajj again.
79/213: It i agreed upon that the expiation for children will be paid from their wealth.
80/214: It i agreed upon that hunting in the Haram i prohibited whether the hunter i in Ihram or not.
81/215: It i agreed upon that cutting tree in the Haram i prohibited.
82/216: It i agreed upon that it i permiible to cut plant grown by people themelve, uch a vegetable, grain, and fragrant gra, in the Haram.