A Step By Step Hajj And

A STEP BY STEP HAJJ AND 'UMRAH: Here, I offer the reader a concise guide on how to perform Hajj and 'Umrah, taking him by the hand step by step. What the reader has to do is to read and follow my instructions to the letter. If he needs to know more about the conditions, Sunnahs and restrictions, he should refer back to my detailed explanation of them. The pilgrim who declares the intention of Hajj and 'Umrah must repent of his sins and ask Allah's Forgiveness before embarking on his journey to the Holy lands. He must bid farewell to his family, relatives and friends and supplicate to Allah for them. They also must supplicate to Allah for him. He should urge his family to hasten to good deeds. He should strive to return all trusts in his possession to their owners. Once he sets out to the Holy lands, he and his companions should obey the Amir (chief) which they have elected. They should show full cooperation and compassion for one another. The pilgrim should put himself at the service of his companions. He should show selfless and humble devotion to his companions. He should ask Allah's Forgiveness for himself and for his companions. The pilgrims should preoccupy themselves with the remembrance of Allah, the Most High, the recitation of Qur'an, and imploring Allah to shower His blessing on Muhammad (P.B.U.H.). They should shield their hearts against holding grudges against others and shield their tongues against backbiting and slander. They should preoccupy themselves with worship and good deeds which benefit others and for which they will be rewarded. If the time of prayer begins while they are on the road, they should stop to pray Dhuhr in combination with Asr or delay Dhuhr and pray it in combination with Asr at the time of Asr prayer. The same rule applies to Maghrib and Isha prayers. They should combine and shorten the prayers e.g. they should pray two rak'at instead of four rak'at. They should exert their utmost to help the weak e.g. women, children and elderly. They should elect a woman to be in charge of a group of women, taking care of them and informing the Amir (chief) about their demands. They should stop for rest every four to six hours in a suitable place. They should prepare a place for men and another for women so that they may make themselves comfortable and take off their veils freely. It is of the utmost importance that they choose a convenient place for male and female pilgrims travelling together e.g. the Muhrims of women. The chief should not yield to the cruelty of some of the drivers who ignore the needs of their passengers and refuse to stop for rest, driving for long hours and torturing their passengers, particularly women and girls who usually shy away from expressing their need for rest or to use the toilet. I have often heard the complaints of women who suffered the aftermath of nonstop journey. They often arrived to the Holy lands with feet too swollen walk. Some of the elderly men cannot control themselves and urinate on themselves as a result of extreme exhaustion. I feel ashamed to mention some of the ordeals that the travelling pilgrims often go through when they fall victim to cruel drivers and senseless personnel who only care about reaching their destination as quickly as possible. In the process they forget about mercy, compassion, religion and humanity. I feel ashamed to mention the aftermath of this senseless cruelty but, strangely enough, the cruel drivers and the senseless people in charge of these of this journey do not feel ashamed to admit that they actually happened. They should reflect on the Hadith: 'Allah is Merciful to those who are merciful to others'. Travelling unravels the secrets of human nature. In it, everyone shows his true colors. The pilgrim should keep in mind that he set out on the journey of pilgrimage in obedience for Allah, leaving behind comfort, luxury and pleasure. He should be certain that his reward will be in proportion to his endurance of the rites and restrictions of Hajj. He should show the utmost selflessness, self-denial, and human compassion. He should think about others and try to give up some of his needs for their sake. He should adapt himself to sleep anywhere and eat anything. He should be fully aware that he is about to change his entire lifestyle. He should be ready to sleep on the ground or hard cloth. He should expect to suffer stifling heat and chilling cold. He should expect a change in the time of his daily meals. He might eat earlier or later than he is in the habit of. He might find a cup of tea or coffee and he might not. He might find someone to help and serve him and he might not. He should expect the worse and should not upset others with his complaints, obscene language and grievances. I warn pilgrims against these slips because I have seen people who return home worse than they were before. Both their sins and enemies increased. Their only achievement was their success to breed animosity with others and force people to shun their company. In this respect the Prophet (P.B.U.H.) said:

The worst people in Allah's sight on the Day of Resurrection will be

those whom the people leave undisturbed to be away from their evil deeds The pilgrim who is left undisturbed so that his companions will have peace of mind did not perform Hajj and 'Umrah as a sign of submission and obedience to Allah but as a sign of hypocrisy, showing off and pride. We ask Allah's Forgiveness and security from such fate. As soon as the pilgrim reaches the Miqat, he should clip his moustache, nails and hair short. He should perform Ghusl (complete ablution) or Wudu' (ablution). He should wear Teab and put on the Ihram garb. Then, he should pray two rak'at and declare the state of Ihram for 'Umrah, Hajj or both as we have explained in detail. Ihram is an integral part of Hajj, without which one's Hajj is invalid. One should declare the state of Ihram from the Miqat. The fact that he did not declare the state of Ihram at the Miqat does not invalidate Ihram. Talbyah is essential to Ihram. The pilgrim should raise his voice with Talbyah when he climbs up or down hill or when he passes by a group of pilgrims or a pilgrim. It is lawful to raise his voice with Talbyah if he sees a strange thing. He should say Talbyah at dawn and after every prayer. The Muhrim should shun the disliked and forbidden things. When entering Mecca, it is preferred that a Muhrim performs Ghusl (complete ablution). It is also preferred that he enters from its high side. Then he should go to the Sacred Mosque and enter it from the gate called Bab As-Salam, while uttering supplications of entry into mosques. On seeing the Ka'bah, he should raise

his hands and supplicate to Allah the prescribed supplications. Then he should proceed directly to the Black Stone, kiss it quietly or touch it with his hand and kiss the hand. If this is not possible, he may point toward it from a distance. He should stand near it and utter the prescribed supplications. After this he should begin his Tawaf (Circumambulation) around the Ka'bah with the intention of performing 'Umrah or the Arrival Circumambulation as we have explained in detail. It is preferred that he uncovers his right shoulder and jogs in the first three rounds. In the remaining rounds, he may walk at a normal pace. It is a Sunnah that he touches two Corners: the Yemeni Corner and the Black Stone. He should touch the Yemeni corner and kiss the Black stone in every round, if possible. After completing seven rounds, he should go to the station of Ibrahim in compliance with the Command of Allah: 'And take Ibrahim's place of worship as your place of worship'. There, he should pray two rak'at of Tawaf. If the crowds prevented him from praying at the station of Ibrahim, he may pray anywhere inside or outside the mosque. Then he should go to the well of Zamzam and drink of its water as much as possible. After this he should approach As-Safa gate to begin his Sa'i in compliance with Allah's saying:

Indeed Safa and Marwah are among the religious ceremonies of

pilgrimage ordained by God. He should climb the Safa, look towards Ka'bah, and then make the supplications, transmitted from the Prophet, to Allah. He should climb down and start walking toward Al-Marwah. On approaching one of the two green markers, the male pilgrim should jog to the second marker. After that he should resume his normal pace of walking until he climbs up the Marwah, direct his face to the Ka'bah and supplicate Allah. This will complete his first round. He should repeat the same steps for six other round, completing all seven rounds. The majority of scholars held that Sa'i is an essential condition, as such, if one did not perform it or performed only part of it, he should sacrifice in compensation. Finally, if a Muhrim is performing 'Umrah only or a Hajj Tamattu' (Hajj and 'Umrah with a break in between) he should shave or clip his hair short after Sa'i. This would release him of all the restrictions of Ihram. If the Muhrim intends to perform Hajj Ifrad (Hajj only) or Hajj Qiran (Hajj and 'Umrah together without a break), he should not release himself from the restrictions of Ihram. He must continue in the state of Ihram until he performs the rites of Hajj on the day of Nahr (Sacrifice). On the 8th of Dhul Hijjah, the Mutamatti' (who intends to perform Hajj and 'Umrah with a break in between) should once more resume his state of Ihram from his residence. Then he should proceed to Mina where it is to spend the night, if possible. It is a Sunnah to pray in Mina the Dhuhr, Asr, Maghrib and Isha of the 8th day and the Fajr prayer of the 9th day (the day of 'Arafah). At dawn of the day of Arafah, it is preferred that the pilgrims head for Arafah. They should first combine Dhuhr and Asr at Namira Mosque and listen to the Khutbah. Then, they should proceed towards Arafah for Namira Mosque is not part of Arafah. If the pilgrim was held-up for any reason and missed the congregational prayer, he may combine both prayers anywhere else. It is preferred that the pilgrim stands by the rocks of Arafah or as close as possible. Standing at Arafah is an integral part of Hajj. The pilgrims standing at Arafah should implore Allah, the Most High, in full submission, humility and obedience. They should implore Allah to accept their deep repentance and regret for the sins they committed. They should preoccupy themselves with the remembrance of Allah, Talbyah and implore Allah to shower His blessing on the Prophet (P.B.U.H.) until nightfall. After nightfall, the pilgrim must leave for Muzdalifah and offer Maghrib and Isha prayers. He should combine them and delay the Maghrib until the time of Isha prayer begins then pray them in combination. He should spend the night at Muzdalifah. At dawn, he should stand by Al-Mash'ar Al Haram (the Sacred Monument), glorify and remember Allah and supplicate Him until it is broad daylight. Thereafter he should go to pick up the pebbles and return to Mina. There he is to throw Jamrah Al 'Aqabah then slaughter his sacrificial animals, shave or clip his hair short, wear his normal clothes and perform Ghusl (complete ablution). Only then, he is released from all the restrictions of the state of Ihram except for sexual intercourse with his spouse. He must then return to Mecca and perform Tawaf Ifada which is an essential rite of Hajj. After that, he is released from the last restriction and he may have sexual intercourse with his wife. For a pilgrim who is performing Qiran and Ifrad, this second Sa'i is not essential for he already performed Sai' after Tawaf Al Qudum (arrival Circumambulation). For a pilgrim who is performing Hajj Tamattu', he must perform Sa'i after the Tawaf Ifada because his first Sa'i was part of 'Umrah. Sa'i is a must for the pilgrim who is performing Hajj Qiran or Ifrad and did not perform the arrival Circumambulation. After Tawaf the pilgrim should return to Mina, and spend the nights of the days of At Tashriq. There is disagreement among the scholars as to whether this overnight stay at Mina is essential or a Sunnah. At Mina, the pilgrim should preoccupy himself with the glorification and remembrance of Allah, The Most High. He should utter the prescribed Takbir because he is in the feast days. He should persist in Takbir particularly after the prescribed prayers. After midday of the first day of At-Tashriq, the pilgrim must throw pebbles at the three Jamarat, he will throw seven pebbles at each Jamrah, starting with the small, then middle then large Jamrah. Sequence is an essential condition that should be observed. It is a Sunnah that after throwing the pebbles, the pilgrim supplicates Allah for the good of life and the Hereafter. He is to do the same thing at the middle Jamrah but at the last Jamrah, he should leave without stopping for supplications. It is preferred that the pilgrim finishes throwing pebbles at the three Jamarat well before sunset. Throwing pebbles is allowed until dawn. A group of scholars say that it is allowed until the last days of At-Tashriq. On the second day, he should repeat the same rites. At this point if the pilgrim is in a hurry, he may leave Mina before sunset. But if he does not leave until sunset, he is obligated to spend the night at Mina. He is to throw pebbles on the third day. After throwing the pebbles, he should proceed to Mecca where he is free to buy whatever he wants. If he makes up his mind to go home, he must perform the farewell Tawaf which is

an essential rite of Hajj. Women experiencing menstruation and post-birth bleeding are excused from Tawaf Al Wada'. The pilgrim should utter Takbir (Allah is the Great) with each throw. The pilgrim should say Takbir until the noon of the third days of At-Tashriq. Going home, the pilgrim must be the epitome of the pious, virtuous, compassionate, cooperative and selfless worshipper, as much as he can. VISITING THE PROPHET'S MOSQUE AND GRAVE Al Kadi 'Ayad held that visiting the Prophet's grave is, by consensus, both a confirmed Sunnah and a recommended advantage. The Maliki and Zahiri schools were of the opinion that it is essential but they did not cite any evidence to support their claim. A group of the advocates of the Hanbali school held that visiting the Prophet's Grave is unlawful. Ibn Taymeya held a similar view. He admonished the ignorant people who held on to the iron bars which surround the Prophet's grave and implore the Prophet to mediate between them and Allah so that he would help them. He rebuked them for kissing the walls around the Grave and imploring the Prophet to supplicate Allah on their behalf so that he Would help them out. He rebuked women who push their way through the crowds of men, and expose themselves to unlawful and degrading contact with men. To avoid these unlawful extremities, the Saudi government must exert its utmost to restore the glamour and majesty to the Mosque which emanated guidance and wisdom to the whole world and witnessed the rise of impeccable Islam. It enrages and frustrates me to see women all over the place in the Prophet's Mosque in the season of Hajj. They do not leave you at peace with their persistent presence all around you, on the right, left, behind and in front of you. Also, they seem to have forgotten that they should shun the crowds of men and avoid any contact with them. Isn't it the duty of those responsible for the Mosque to make sure that the limits of Allah and Islam are observed inside the Mosque of His Prophet Muhammad (P.B.U.H.)? It seems to me that things have gone out of their bonds as a result of lack of discipline, and firmness in enforcing Allah's limits on His subjects. By consensus among the scholars, it is a Sunnah that the Muslim sets out to Al Madina with the intention of visiting the Prophet's Mosque. Visiting the Prophet's Mosque and praying in it are two confirmed Sunnahs. In this respect, the authentic Hadith transmitted from the Prophet (P.B.U.H.) stated, "You should not undertake special journey to visit any place other than the three Mosques: the Sacred Mosque of Mecca, this mosque of mine, and Al-Aqsa Mosque of Jerusalem." In his intention to visit the Mosque, he does not expose himself to the disagreement among the scholars as to the unlawfulness of visiting Al Madina with the intention of visiting the Prophet's Grave itself. When the Muslim arrives at Al Madina, it is, by consensus, a Sunnah that he visits the Prophet's Grave because he did not travel especially to visit it. But he sets out to visit the Prophet's Mosque. He should visit the pure Bakea and all the historic places related to the history of the Prophet. These places will transport one to the time of the Prophet and bring back memories of the unprecedented and honorable achievements of the early Muslims. THE ETIQUETTE OF VISITING THE PROPHET'S (P.B.U.H) GRAVE: It is a Sunnah for the visitor of the Prophet's Grave to enter the Mosque with his right foot, uttering the prescribed supplication for entering mosques. Then he should offer two rak'at in salutation of the Mosque or offer any prayer he likes. He should go to the pulpit and offer his prayers in a way that his right elbow would touch the pillar of the pulpit if possible, for it was reported that the Prophet used to do so before the enlargement of the Mosque. In this respect, the authentic Hadith transmitted from the Prophet (P.B.U.H.) stated:

The space between my house and my pulpit is raudah - one of the gardens of Paradise, and

my pulpit is at my Fountain. After the visitor finishes his prayers, he should approach the Prophet's Grave without pushing his way through the crowds of women or hurting others in trying to reach it. When he reaches the Grave, he should direct his face toward it, with his back to the Qiblah and say, 'Peace be upon you, O the Messenger of Allah. Peace be upon you, O the chosen one of Allah's creation. Peace be upon you, O the beloved one of Allah. Peace be upon you, O the chief of the Messengers. He should invoke blessings and peace upon the Prophet (P.B.U.H.) and implore Allah, the Most High to accept the Prophet's intercession for him. He should implore Allah to forgive his sins. He should express his repentance and allegiance to Allah the Most High. He should voice full commitment and obedience to the teaching of the Qur'an and the Sunnah of Muhammad (P.B.U.H.). Then he should supplicate to Allah for whatever is good in this life and in the life of the Hereafter for his parents, family and Muslims worldwide. He should greet and bless the Prophet (P.B.U.H.) on behalf of those who asked him to do so. After that, he should move a yard to the right and offer his greetings to Abu Bakr, the companion, successor and confidant of the Prophet (P.B.U.H.). He should implore Allah to reward him according to the best of his deeds for the welfare of the Ummah of Muhammad. Then he should move further another yard in the same direction and offer greetings to Omar, the Commander of the Faithful who led Islam and Muslims to victory. He should implore Allah to reward him according to the best of his deeds for the prosperity of the people of Muhammad. It was reported that whenever Omar's son returned from his travels, he entered the Mosque and faced the Grave saying 'O Prophet of Allah Peace be upon you. O Abu Bakr, peace be upon you, O father, peace be upon you'. Ahmed, Abu Dawoud, and Al Bukhari reported in an authentic Hadith with a sound chain of authorities that the Prophet (P.B.U.H.)

actually hears the greetings sent to him and returns these greetings with similar ones. In this respect the Prophet (P.B.U.H.) stated: "When any Muslim sends greetings to me, Allah returns my soul to me so that I may respond to his greetings." The visitor should supplicate for himself, his family, friends, relatives and Muslims worldwide and implore Allah to send His Blessings to the Prophet (P.B.U.H.) at the Rauda, pulpit and the space of the Original mosque at the time of the Prophet before it was enlarged. He should intend to perform I'tikaf (seclusion in the Mosque) when he enters the Prophet's Mosque and the Sacred Mosque in Mecca. He should greet the Prophet (P.B.U.H.) every time he passes by his grave. It is allowed for the traveler who had just arrived to Al Madina or who is about to set out to his home, to approach the Prophet's Grave and greet him and his Companions quickly in a concise form of greeting. He should greet them leisurely in normal circumstances. He should not pray with the chamber, e.g. the Grave of the Prophet in front or behind him. He should choose the prominent places to pray and supplicate to Allah in e.g. the cylindrical columns of the Mosque Muhayirun, Al Tawba, Assarear, Al Mahras, Al Wofoud, the noble Grave, and Al Tahajud. It is preferred that he visits Al Bakea' every day particularly, on Fridays. All in all, Allah knows best. May Allah guide us to follow the right path. There is no evidence in Sharia'a that recommends that the visitor of the Prophet's Mosque should not turn his back to the Prophet's Grave on leaving the Mosque. It is not preferred that he leaves with his face directed toward the Grave. When the pilgrim returns home, it is recommended that the people await his arrival to congratulate him and ask him to supplicate to Allah for them before he enters his home. It is recommended that the pilgrim slaughters a camel or a cow or any other sacrificial animal to feed his family, neighbors and the poor and celebrate his safe arrival. All in all, guidance cannot come except from Allah. A Last Word: In the name of Allah, first and last all praise and thanks be to Allah, there is no god but Allah and Allah is the Great. Blessings and peace be upon Muhammad, His Prophet, the absolute epitome of mankind and upon his family, companions and all those who follow in their footsteps until Doom's Day. Dear reader, I have led you by the hand into the realm of Hajj and 'Umrah. At the end of our journey together, I entrust this guide to you to read, understand and follow thoroughly. This guide will come to your rescue whenever you encounter a perplexing problem that needs a clear-cut lawful solution. It will lead you out of the labyrinth of diverse religious schools and the entanglement of opinions which many people are entrapped into. It will spare you the confusion which many people, even those who have religious pretensions out of ignorance of what is obligatory, preferred or allowed in Hajj, 'Umrah and visiting the Prophet's Mosque. I have done my utmost to offer a clear and concise exposition of the rules of Hajj and 'Umrah. However, you should be fully aware that notwithstanding the fact that it tells you all that you need to know about the obligations, Sunnahs, dislikes and restrictions of Hajj and 'Umrah, there are still many things that you should become fully acquainted with such as the excellence of Hajj 'Umrah and the other sacred monuments in Mecca and Al Madina. If you need to learn more, the original book will quench your thirst for knowledge. It will tell you all that you need to learn about the evidence out of which the Ahkam- rules were extracted. It will explain AI-Ihsar (Blockading) and Fawat and the atonement for committing any of the restrictions of Ihram or Haram. Therefore, you must treasure the original reference book on which this booklet is based. This reference book is entitled' Fiqh of Worship in Islam' by Hasan Ayoub. It will guide you in your pilgrimage. It will answer the needs of the scholar, jurist and cultured. I implore Allah, the Most High, to accept this humble contribution to Islam. I implore Him to bestow sincerity and trustworthiness on what we write and do.. Amen. Farewell Pilgrimage of the Messenger of Allah As narrated by the Sahaabee, Jaabir Ibn 'Abdullah. When Jaabir ibn 'Abdullaah died in Madinah at the age of ninety, he was the last living companion of the Prophet. Some time before his death, Muhammad ibn 'Ali, the grandson of Husain went to see him along with a few of his companions. Muhammad ibn 'Ali said that when he disclosed his identity to Jaabir, the latter was very delighted. Jaabir wished Allah's blessings on him and welcomed him to his place, and then invited him to ask what he had come to ask. Muhammad reported that when he began asking questions, the time for prayer approached, Jaabir then put on a short cloak of his and stood up for the prayer. The cloak was so short that it would slip down over and over again, but he completed the prayer in it, though he had a larger one lying on a clothing rack nearby. After the prayer, Muhammad asked him to narrate the complete details of the Farewell Pilgrimage of the Messenger of Allah ( ‫) صلى ال عليه وسلم‬. Jaabir counted nine on his fingers and said that the Prophet did not go for Hajj during the first nine years of his stay at Madinah. Then in the tenth year after the Hijrah (migration to Madinah, he publicly announced that he would be going for Hajj that year. People started pouring into Madinah from everywhere in order to accompany the Prophet ( ‫ ) صلى ال عليه وسلم‬to Makkah and learn the correct method of Hajj directly from him. The Hajj caravan moved out from the city headed by the Prophet ( ‫صلى ال‬ ‫ ) عليه وسلم‬and halted at Dhul-Hulayfah for a day or so. During the stay at Dhul-Hulayfah, Asmaa bint 'Umais, a wife of Abu Bakr, gave birth to Muhammad ibn Abu Bakr. Asmaa then asked the Prophet ( ‫) صلى ال عليه وسلم‬, through a messenger, what

she should do. The Prophet ( ‫ ) صلى ال عليه وسلم‬sent a message back to her that she should bathe, put a cloth pad on her private parts and put on Ihram (clothes for Hajj). After leading the prayer at Dhul- Hulayfah, the Prophet ( ‫ ) صلى ال عليه وسلم‬mounted his camel called Qaswaa, and rode to a nearby elevated plain called Baidaa. When Jaabir looked around in all directions as far as he could see, there were multitudes of people, some riding and some on foot. Jaabir said, "The Messenger of Allah was in our midst, and since he was receiving revelation, we followed him in whatever he did." Here, at Baidaa, the Prophet ( ‫ ) صلى ال عليه وسلم‬recited the following Talbeeyah aloud:

‫لبيك اللهم لبيك لبيك ل شريك لك لبيك إن الحمد والنعمة لك والملك ل شريك لك‬

Labbayk, Allahumma

Labbayk! Labbaykaa, Laa shareeka laka labbayk. Innal-hamda wan-ni'mata laka wal-mulk, laa shareeka lak Here I am, O Allah, here I am You have no partner; here I am! You alone deserve all praise and gratitude! To you belong all favors, blessings and Sovereignty and You have no partner. The companions also recited their Talbeeyahs aloud adding a few words, but the Prophet ( ‫ ) صلى ال عليه وسلم‬did not mind the additions, he just went on reciting his own Talbeeyah." Jaabir went on to say: "The main purpose of our journey was to accomplish Hajj and not 'Umrah. So when we reached the House of Allah, the Prophet ( ‫ ) صلى ال عليه وسلم‬kissed the Black Stone and then started walking around the Ka'bah. He completed the first three circuits at a swift pace and the last four at the normal walking pace. Then he came to the place of Abraham (Maqaam Ibraaheem) and recited the following verse:

Wattakhidhoo mim-maqaami Ibraaheema musallaa.

Dedicate for prayer

the place where Abraham stood. (2:125) He then stood up for prayer with the place of Abraham between him and the Ka'bah and offered two Rak'ahs (units of prayer) in which he recited Qul yaayyuhal-kaafiroon (109) and Qul hu-wAllahu Ahad (112 ). Then he returned to the Black Stone, kissed it and went out through a gate towards Mt. Safaa. When he reached it, he recited: sha'aairillaah

Indeed Safaa and Marwah are among the signs of Allah.

from Safaa since Allah mentioned it before Marwah.

Innan-Safaa wal-Marwata min (2:158) Then he said;

I begin my Sa'yi

He then climbed Mt. Safaa till he could clearly see the House of

Allah and stood facing it while declaring the Oneness and Greatness of Allah, and saying: Laa ilaaha il-lal-laah wahdahu laa shareeka lah, lahul-mulk wa lahul-hamd wa huwa 'ala kulli shai'in Qadeer. Laa ilaaha il-lal-laah wahda anjaza wa'dah wa nasara 'abdah, wa hazamal-ahzaaba wahdah. There is no god but Allah, the One who has no partner; Sovereignty and praise are His and He has full power over everything. There is no god but Allah, the One; He has fulfilled His promise (by subduing the whole of Arabia to Islam) helped His servant and defeated the forces of disbelief by Himself. He recited these words three times with a prayer in between. Then he descended Safaa, walked toward Marwah, and repeated on Marwah the same prayers that he recited on Safaa. When he came to Marwah for the last time, he addressed his companions from the top, saying: Had I known before what I now know, I would not have brought the sacrificial animals with me and would have converted this Tawaaf and Sa'yi into that of 'Umrah and I would have taken off Ihram after the performance of 'Umrah. However, those of you who have not brought the sacrificial offering along with them may regard this Tawaaf and Sa'yi as that of 'Umrah and take off their Ihram. Hearing this, Suraaqah ibn Maalik stood up and asked: "O Messenger of Allah! Is this command meant for this year only, or is it for the future as well?" The Prophet intertwined the fingers of his two hands and said:

'Umrah and Hajj have been

combined like this not only for this year, but forever! When 'Ali arrived from Yemen with more sacrificial animals for the Prophet ( ‫ ) صلى ال عليه وسلم‬and noticed that his wife Fatimah had set aside her Ihram, put on colored clothes and applied antimony, he expressed his displeasure over this; but she told him that her father, the Prophet ( ‫) صلى ال عليه وسلم‬, himself, had allowed her to take off Ihram. The Prophet ( ‫وسلم‬

‫ ) صلى ال عليه‬turned to 'Ali and asked: What was your intention

while putting on Ihram? (That is did you have the intention of performing Hajj only, or Hajj and 'Umrah both?)

'Ali

replied that he had said, 'O Allah! My intention is the same as your Prophet's.' The Prophet ( ‫ ) صلى ال عليه وسلم‬then said: Since I have brought the sacrificial offering along with me, I cannot take off Ihram, and as your intention was the same

as mine, you also cannot. Jaabir continued, "The total number of camels brought by the Prophet ( ‫ ) صلى ال عليه وسلم‬and 'Ali as a sacrificial offering was 100. All the Sahaabah (companions of the Prophet) who had come without sacrificial animals took off their Ihram garments and got their hair trimmed, while those who had brought sacrificial offerings with them remained in Ihram. When the Day of Tarweeyah (i.e. 8th of Dhul-Hijjah) came, the people started moving towards Minaa, and those who had taken off their Ihram of 'Umrah resumed their Ihram for Hajj. The Prophet ( ‫ ) صلى ال عليه وسلم‬rode on his she-camel, Qaswaa, to Minaa where he led all the five prayers from Dhuhr to Fajr. He then waited till sunrise and left for 'Arafah where he ordered a tent pitched at Namirah. The Quraysh were sure that he would halt at Mash'ar al-Haraam as had been the custom among them in the days of ignorance, but the Prophet crossed the limits of Mash'ar al-Haraam entered the bounds of 'Arafah and stayed in the tent that had been pitched for him at Namirah. When the sun began to incline to the west, he ordered that Qaswaa should be saddled for him, and he rode to the bottom of the valley of 'Uranah where he sat on his camel and addressed the people saying: O People! Shedding of blood and seizing the properties of others in unlawful ways are forbidden to you just as they are forbidden on this day, in this month and in this city. Note well that all customs and practices of the days of ignorance are trampled under my feet; the blood-feuds of the past are abolished, and first of all, I give up our family's claim as regards the son of Rabee'ah ibn al-Haarith ibn 'Abdul-Muttalib, who was being suckled by Banoo Sa'd when he was killed by Banoo Hudhail. Abolished also are all the claims of interest (Ribaa) of the past, and first of all I give up the claims in this respect of my uncle, 'Abbaas ibn 'AbdulMuttalib. O People! Fear Allah with regard to the rights of your women; you have married them in Allah's name and they have become lawful to you only by His law. Your special right on them is that they should not entertain anyone whom you dislike in your home; but if they commit an error in this regard, you may punish them lightly. The women's special right on you is that you should clothe and feed them generously according to your means. O People! If you hold fast to what I am leaving behind for you, and follow its teachings, you will never go astray. It is the Book of Allah. O People! Listen! Each Muslim is a brother to every other Muslim, and all Muslims are brother of one another. Therefore, the property of one is unlawful for the other unless given willingly, so do not be unjust to one another. On the Day of Resurrection, when you will be asked (about whether I have conveyed fully Allah's message or not), what will you say? The whole congregation spoke out with one voice: "We bear witness that you have conveyed to us the whole Divine Guidance in the best way possible and given us the best advice." At this the Prophet ( ‫ ) صلى ال عليه وسلم‬raised his forefinger towards the sky and then pointing to the congregation said thrice:

O Allah! May You also be a witness! I have conveyed Your

Message and Your Commands to Your people, as has been confirmed by them. Then Bilaal called the Adhaan and pronounced the Iqaamah and the Prophet ( ‫ ) صلى ال عليه وسلم‬led the Dhuhr prayer; Bilaal once again pronounced the Iqaamah and the Prophet ( ‫ ) صلى ال عليه وسلم‬led the 'Asr prayer. After performing the Dhuhr and 'Asr prayers together, the Prophet ( ‫ ) صلى ال عليه وسلم‬rode to the plain of ('Arafat) and stopped there. He turned the back of his camel towards the big rock and the front towards the multitude of people who had gathered there. He remained seated on the camel facing the Qiblah till the sunset, and the yellowness of the evening was gone. Then he set off for Muzdalifah with Usaamah ibn Zaid seated behind him on the camel. When we reached Muzdalifah, he led the Maghrib and 'Ishaa prayers together with one Adhaan and two Iqaamahs and nothing else between them. After this he lay down for rest till it was dawn. He then led the Fajr prayer with one Adhaan and an Iqaamah, and rode to Mash'ar al-Haraam, where he stood facing the Qiblah and declaring Allah's Greatness, His Oneness and His Glory for quite some time. When the daylight spread, he left for Minaa a little before sunrise with Fadl ibn 'Abbaas behind him on his camel. When he came to the bottom of the Valley of Muhassir, he urged his she-camel to go a bit faster. He then followed the middle path leading to the largest Jamrah, which was near a tree, and he threw seven pebbles at it, saying Allahu Akbar each time he threw. These were small pebbles, which he threw from the valley side. After this he went to the place of sacrifice and slaughtered 63 camels with his own hand. The rest were slaughtered by "Ali, whom he had taken as a partner in his sacrificial offerings. Then he ordered that a piece of flesh from each camel should be taken and cooked. After it was ready, he and 'Ali ate some of the meat and drank some of the soup. Then the Prophet ( ‫ ) صلى ال عليه وسلم‬mounted his she-camel and left for the House of Allah (to make Tawaaf al-Ifaadah). He led the Dhuhr prayer at Makkah, and then approached the people of his clan (Banoo 'Abdul-Muttalib) who were drawing Zamzam water for the people to drink. He also asked them for water, saying, If I had not feared that the people in their eagerness to follow me, I would have forcibly taken this service of supplying water from you, I would have also drawn its waters along with you. drank. (Collected by Muslim)

They gave him a bucketful of water from which he

INNOVATIONS OF HAJJ, `UMRA AND VISITING MADINAH And I decided to add an appendix, setting forth the innovations regarding Hajj and visiting Madinat-ul-Munawwara, and Baitul-Maqdis (Jerusalem) as many people do not know these things and so fall into them - so I wished to advise them by explaining and warning them against these things - as Allah the Blessed and Exalted does not accept any action unless it fulfils two conditions: Firstly: That it be done sincerely for the sake of Allah, the Honored, the Exalted. Secondly: That it is correct - and it is not correct until it is in accordance with the Sunnah, not at variance with it - and as the people of knowledge have agreed - everything claimed by people to be part of worship which Rasoolullah did not prescribe by his saying, nor drew nearer to Allah by performing it - then that is at variance with his Sunnah as his Sunnah is of two kinds: (a) Sunnah of action (Sunnah Fi'liyyah - actions which he did) and (b) Sunnah of neglect (Sunnah Tarkiyyah - acts which he did not do). As for those things pertaining to worship which the Prophet (‫ )صلى ال عليه وسلم‬did not do - then it is from the Sunnah to leave them - for example: calling Adhaan for the `Eid prayers and for burying the dead, even though it is a means of making mention of Allah and glorifying Him, it is not permissible to do it as a means of drawing nearer to Allah, the Exalted, the Glorious - and that is only because it is something which Rasoolullah refrained from doing - and this point was understood by his companions - so they often warred against innovation in general - as is mentioned in its proper place - and Hudhaifah ibn al Yamaan - may Allah be pleased with him said: "Every worship that has not been done by the companions of Rasoolullah, then do not do it." And Ibn Mas'ood - may Allah be pleased with him - said: "Follow (the Sunnah) and do not innovate, and that is enough for you - stick to the old way." So how fortunate is the one to whom Allah gives the good fortune of making his worship sincerely for Him and following of the Sunnah of His Prophet in it - not mixing it with innovation - for such a one then let him have good tidings of Allah's acceptance of his obedience - and his admission to His Paradise. May Allah make us those who hear the word and follow the best of it. And you should know that these innovations are traceable to the following factors:

(i)

(ii) (iii)

(iv)

Weak (da'eef) Ahadith - which are not permitted to be used as evidence, nor is it permissible to attribute them to the Prophet (‫ )صسلى ال عليسه وسسلم‬- nor is it, according to our saying, permissible to act on them - as I have explained in the introduction of Sifat-Salaat un-Nabee (The Prophet's Manner of Prayer) - and this is the position of a group of the people of knowledge - from them Ibn Taymeeyah. Fabricated (maudoo') Ahadith - or narrations which have no basis - some scholars remaining unaware of their true nature - and therefore basing religious verdicts upon them - their being the core of innovation and novelties! The decisions of some scholars or their regarding certain things to be commendable - especially the later scholars not basing these on any proofs (from the Qur'aan or Sunnah), rather treating them as indisputable matters - until they become Sunnahs adhered to and followed. And it will not remain hidden from one who has insight into his religion - that it is not correct to follow such things - as nothing is part of the Sharee'ah except what Allah has prescribed - and it is enough for the one who makes something desirable - if he is a mujtahid - that it is permissible for him to act according to what he sees as desirable - and that Allah will not punish him for that - but as for other people taking that as something prescribed and as a Sunnah - then no - definitely not! And how can that be when some of these things conflict with the Sunnah - as will be noted later if Allah wills? Customs and superstitions which have no evidence from the Sharee'ah, and are not even supported by the intellect - even if some ignorant people act upon them and take them to be part of the Sharee'ah - sometimes finding support from others - sometimes from some people claiming to be from the people of knowledge - and actually having their appearance. Then you should know that the danger of these innovations is not of one level - rather they are of different degrees. Some of them being clear shirk and kufr - as you will see, and some of them are less than that - however, you must be aware that the slightest innovation that someone brings into the religion is haram (forbidden) after it is exposed as an innovation - as there is no innovation that is only makrooh (disapproved), as some people think - and how can that be when Rasoolullah said: Every innovation is a going astray. And every going astray is in the Fire. That is the one who does it. Imam ash-Shaatibee has fully explained this point in his important book Al I'tisaam - and because of this the innovation is something very dangerous - and most people remain heedless of this, except for a small group of the people of knowledge and enough as a proof of the seriousness of innovation is the saying of the Prophet (‫)صلى ال عليه وسلم‬: Verily Allah has refused to admit the repentance of anyone committing an innovation, until he gives up the innovation. Narrated by Tabaraanee and ad-Diyaa-ul-Maqdisee in Al Ahadith ulMukhtaarah and others - with saheeh isnaad - and was declared by al-Mundharee to be hasan. I complete this with a word of advice which I convey to readers from a great Imam from the first scholars of the Muslims - Shaikh Hasan ibn Ali al Barbahaaree - one of the companions of Imam Ahmad - who died in the year 329 H, may Allah be pleased with him - who said: "And beware of the smallest of the newly-invented matters, as the small innovations due to repetition become large innovations, and in that way every innovation introduced in this Ummah began as a small innovation - resembling something correct and thus is the one who falls into it enticed - then he is not able to leave it - some of it grows and becomes part of the religion, practiced as such. So examine - may Allah have mercy upon you - everything that people of your time say and do not make haste (in accepting it) until you ask and find Out: Did any of the companions of the Prophet (‫ )صلى ال عليه وسلم‬or any of the people of knowledge speak about it? So if you find a narration from them, then accept it and do not leave it for anything - and do not prefer anything over it and thus fall into the Fire. And you should know - may Allah have mercy upon you - that a worshipper's Islam is not complete until he is a follower (of proof), consenting and submitting (to the Truth). So whoever claims that anything remains of Islam which the companions of Rasoolullah did not fully explain to us - then he has invented a lie against them, and that is enough for him that he has reviled them - so he is an innovator, misguided and misguiding, introducing into Islam what does not belong to it." I (AlAlbaanee) say: "And may Allah have mercy upon Imam Maalik who said: 'The last part of this Ummah will not be corrected except by that which corrected its beginning, so that which was not part of the religion then - is not part of the religion today." And may Allah send blessings upon our Prophet (‫ )صلى ال عليه وسلم‬who said: I have not left anything that will draw you nearer to Allah - except that I have enjoined upon you. And I have not left anything that will take you away from Allah and draw you to the Fire except that I have forbidden for you. And all praise is for Allah by Whose blessing good actions are completed.

INNOVATIONS BEFORE IHRAAM 1)

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

2) 3) 4)

5) 6) 7) 8) 9) 10) 11) 12) 13) 14) 15) 16) 17) 18) 19) 20) 21)

22)

Abstaining from travel in the second half of the month because the moon is positioned in the constellation of the Scorpion. Abstaining from cleaning the house and sweeping it because a traveler is about to leave. Praying two rak'ahs when leaving for Hajj - reciting in the first Surat-ul-Kaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying: "O Allah I have gone out for You and am heading towards You..." then reciting Ayat-ul-Kursi and Surat-ul-Ikhlaas, and the last two soorahs - and other things which occur in certain fiqh books. Praying four rak'ahs before leaving. Reciting by the one intending Hajj of the end of Soorah Al-i-'Imraan, Ayat-ul-Kursi, Soorah Az-Zilzaal and Soorah AlFaatihah - when leaving the house - claiming that thus will all his problems of this world and the next be solved. Making Dhikr and Takbeer loudly upon the leaving or arrival of the pilgrims. Giving adhaan upon departure of the pilgrims. Conveying the covering for the Ka'bah and celebration upon clothing the Ka'bah. Some nations seeing off the pilgrims accompanied by music! Travelling alone 'taking only Allah as companion' as some of the Sufis claim! Travelling without provisions claiming that this is tawakkul (depending upon Allah)! Travelling in order to visit the graves of the Prophets and pious people. A man making agreement with a married woman who is about to make Hajj and has no mahram, that he will be for her as a mahram. A woman taking a non-related man as her brother so that he can be a mahram for her - and then treating him as a mahram. A woman travelling together with a group of trustworthy women - as they claim - without a mahram - and similarly travelling along with a man who is a mahram for one of them - claiming that he is mahram for all of them! Taking a tax from the pilgrims intending to perform the obligatory duty of Hajj. The traveler's praying two rak'ahs every time he makes a halt and saying "O Allah make my stop a blessed stop and You are the best of hosts." The traveler's reciting every time he makes a stop Soorah Al-Ikhlaas ten times, and Ayat-ul-Kursi and the Ayah "Wa maa qadaroollaaha haqqa qadrihi" once. Eating onions from every land which he enters. Going to a particular place intending good thereby - and while not being recommended by the Sharee'ah, such as those places about which it is said: "In it is a remnant of the Prophet ( ‫) صلى ال عليه وسلم‬," as is said about the Dome of the Rock, and the Mosque of the Footprint towards Damascus, and the tombs of the Prophets and pious. Unsheathing of weapons upon reaching Taabook. INNOVATIONS OF IHRAAM AND TALBIYYAH, ETC.

23) 24) 25) 26) 27) 28) 29) 30)

31)

32) 33) 34)

Taking a particular sort of shoe with certain conditions well-known in certain books. Entering the state of Ihraam (not merely putting on the clothing) before the meeqat. Wearing the Ihraam under the right armpit and over the left upon assuming Ihraam. Making intention by words. Performing Hajj silently, not speaking. Making talbiyyah in a group in one voice. Saying takbeer and `tahleel' in place of the talbiyyah (when assuming Ihraam). Saying after talbiyyah "O Allah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allah I have intended to perform what You have made obligatory in Hajj so make me of those who have responded to You..." (Allahumma innee ureedul Hajj fa yassirhu lee...) Going to the mosques in and around Makkah apart from Masjid al-Haram - like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa - which is said to have contained the sacrifice, etc. Going to perform prayer in the Mosque of `Aa'ishah at Tan'eem. Making the sign of the cross in front of the House. INNOVATIONS OF TAWAAF

35) 36) 37) 38) 39) 40) 41) 42) 43) 44) 45) 46)

47) 48) 49) 50) 51) 52) 53) 54)

55) 56) 57) 58) 59) 60) 61) 62)

Bathing for Tawaaf. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman . The pilgrims praying Tahiyyat-ul-Masjid when he enters Masjid ul-Haram. His saying: "I intend by my tawaaf these seven times such and such..." Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer. To call out with kissing of the Black Stone. Crowding in order to kiss the Black Stone, and preceding the imams" saying salaam in order to do so. Holding up the lower end of his garment when touching the Black Stone or the Yemeni corner. Saying when touching the Black Stone: "O Allah out of belief in You and attesting to Your Book. Saying when touching the Black Stone: "O Allah I seek Your refuge from pride and poverty and grade of disgrace in this world and the Hereafter." Placing the right hand upon the left while making tawaaf Saying in front of the door of the Ka'bah: "O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety," then pointing towards the Station of Ibraheem - peace be upon him - saying; "And this is the place of the one who seeks Your refuge from the Fire." Making du'aa at the `Iraaqi corner saying: "O Allah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and bad manners, and loss in money and family and children." Making du'aa beneath the water-spout, saying: "O Allah shade me under Your shade on the Day that there is no shade except Your shade." Making du'aa while doing raml, saying: "O Allah make it an accepted Hajj, and forgiven sin, and a praiseworthy sa'ee, and a work that does not lead to nothing, O Mighty One, O Forgiving One." Saying on the last four rounds of Tawaaf: "O Allah forgive and have mercy and forgive what You know, verily You are the Most Mighty, the Most Generous." Kissing the Yemeni corner. Kissing the two shaami corners and touching them. Wiping the walls of the Ka'bah and the Station of Ibraheem. Seeking blessings from what they call `Al'Urwat al Wuthqaa' and it is a high place jutting out from the wall of the Ka'bah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to `the most Trustworthy Hand-Hold.' A peg at the center of the House, which they call `the Navel of the world' - uncovering their navels and placing it upon the spot - so that they are putting their navels upon `the Navel of the world.' Seeking to perform Tawaaf because it is raining claiming that one who does that has all of his previous sins forgiven. Seeking blessings from the rainwater which descends from the Water-spout of Mercy on the Ka'bah. Desisting from Tawaaf in a garment that is not clean. The pilgrims tipping what remains of his drink of Zamzam into the well and saying: "O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease..." Bathing in Zamzam. Being careful to drench their beards in Zamzam, and also their money and clothes in order to bless them. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Ka'bah. INNOVATIONS OF SA'EE BETWEEN SAFAA AND MARWAH

63) 64) 65) 66) 67) 68) 69)

Making wudoo in order to walk between Safaa and Marwah with the claim that he who does so has 70,000 ranks written for him for every step he takes. Climbing right up Safaa until reaching the wall. Making du'aa when descending from Safaa, saying: "O Allah make me act according to the Sunnah of Your Prophet, and cause me to die upon his religion, and protect me from the misleading trials, by Your Mercy O Most Merciful One." Saying while making Sa'ee: "O Allah forgive and have mercy and pass over what You Know... etc." Making fourteen circuits and thus finishing upon Safaa. Doing Sa'ee repetitively in Hajj or `Umrah. Praying two rak'ahs after completing Sa'ee.

70) 71)

Continuing to perform the Sa'ee between Safaa and Marwah after the Iqaamah has been given for prayer - so that they miss the prayer in congregation. Saying a particular du'aa upon reaching Minaa, like that which occurs in Ihyaa `Uloom ud Deen: "O Allah this is Minaa..." And when he leaves saying: "O Allah make the best early morning ever her early morning..." INNOVATIONS OF `ARAFAH

72) 73) 74) 75) 76) 77) 78) 79) 80) 81) 82) 83) 84) 85) 86) 87) 88) 89) 90) 91)

92) 93) 94)

Standing upon the Mount of `Arafah on the eighth day for a time in case the moon was wrongly sighted. The lighting of many candles on the night of `Arafah at Mina. Making du'aa on the night of `Arafah with ten phrases - saying them a thousand times: "Glory to Him Whose Throne is above the sky..." Their going direct from Makkah to `Arafah on the eighth day. Travelling to `Arafah from Mina at night. Lighting fires and candles upon the Mount of `Arafah on the night of `Arafah. Bathing for the Day of `Arafah. Saying when nearing `Arafah and upon seeing the Mount of Mercy (Jabal ur-Rahmah): "SubhaanAllah walhamdulillaah wa..." Seeking to go off to the Plain of `Arafah before the time for standing which is after half of the day. Saying tahleel 100 times upon `Arafah, then reading Soorah Al-Ikhlaas 100 times, then upon the Prophet ( ‫صلى ال عليه‬ ‫ )وسلم‬a hundred times at the end and upon us. Remaining silent upon `Arafah and leaving du'aa. Climbing upon the Mount of Mercy (Jabal ur-Rahmah). Entering 'the Dome upon the Mount of Mercy which they call `The Dome of Adam' and praying in it, and making Tawaaf of it. Believing that Allah ta'ala descends in the night of `Arafah upon the Dark Green Mountain and shakes hands with the riders and embraces those who are walking. The imams giving two Khutbahs in `Arafah dividing them by sitting like that of Jumu'ah. Praying Zuhr and `Asr before the Khutbah. Giving adhaan for Zuhr and `Asr in `Arafah before the finish of the Khutbah. The imams saying to the people of Makkah after finishing the prayer in `Arafah: "Complete your prayers for we are travelers." Praying nafl prayers between Zuhr and `Asr in `Arafah. Particularizing a certain du'aa or dhikr for `Arafah, like the du'aa of al-Khidr- peace be upon him - which is mentioned in Ihyaa `Uloom ud-Deen and begins, "O Him who is not preoccupied with...," and other du'aas - some of them reaching five written pages. Leaving `Arafah before sunset as some do. What has become common upon the tongues of the people that the standing in `Arafah on Yaum ul Jumu'ah is equivalent to 72 pilgrimages. What some people do as regards gathering together on the evening of `Arafah in congregational mosques or in a foreign place - then making du'aa and dhikr raising their voices very much, reciting sermons and poetry, in imitating the people in `Arafah. INNOVATIONS OF MUZDALIFAH

95) 96) 97) 98) 99) 100)

Moving hurriedly at the time of leaving `Arafah for Muzdalifah. Bathing to spend the night in Muzdalifah. Regarding it to be desirable for one riding to get down and enter Muzdalifah on foot out of respect for the Sacred Area (Haram). To repeat du'aa upon reaching Muzdalifah saying: "O Allah this is Muzdalifah, many languages have come together here..." Leaving off praying Maghrib prayer as soon as Muzdalifah is reached and instead looking for small stones Praying the sunnahs of Maghrib between the two prayers - or combining them with the sunnahs of `Ishaa and Witr after the two Fard prayers - as al-Ghazzaali says.

101) 102) 103) 104) 105)

Increasing the amount of firewood on the Night of Sacrifice and in the Mash'ar ul-Haram. Staying awake at night. Stopping at Muzdalifah without spending the night there. Saying upon reaching the Mash'ar ul-Haram: "O Allah I ask You by the night of.." Al-Bazjoori's saying: "And it is sunnah to take seven stones for stoning on the Day of Sacrifice from Muzdalifah - and to take all other stones from the riverbed of Muhassir." INNOVATIONS OF STONING

106) 107) 108) 109) 110) 111)

112) 113)

Bathing in order to perform the stoning. Washing the stones before the stoning. Saying "SubhaanAllah" or any other dhikr in place of takbeer. Saying anything in addition to takbeer. The saying of some of the later people: "And it is sunnah to say when throwing each stone:..." Adhering to a particular way of throwing the stones: like the saying of some: "He should put the end of his right thumb upon the center of his forefinger and he should place the stone upon the back of his thumb as if he was making the number 70 with his fingers - then he should throw it." And others say: "He should make a circle with his forefinger upon the joint of his thumb as if he were making the number 10." Fixing a certain place for the one stoning to stand - that there should be between him and the Pillar five arm-lengths. Stoning with shoes, etc. INNOVATIONS OF SACRIFICE AND SHAVING THE HEAD

114) 115) 116) 117) 118) 119) 120) 121) 122)

Giving charity to the value of sacrifice instead of making the obligatory sacrifice of an animal, declaring that most of the sacrificial meat goes to waste - only a few benefiting from it. Some people sacrificing the obligatory sacrifice in Makkah before the Day of Sacrifice. The barbers starting with the left side of the head when shaving. Only shaving a quarter of the head. Al-Ghazzaali's saying in Ihyaa `Uloom ud-Deen: "And the Sunnah is to face the Qiblah during shaving." Making du'aa while the head is shaved, saying: "Alhumdu lillaahi `alaa maa hadaanaa." Making tawaaf of the mosques near the Pillars. Holding it as recommendable to pray `Eid prayer in Minaa. The mutamatti's leaving out Sa'i after Tawaf of Ifadah. VARIOUS INNOVATIONS

123) 124) 125) 126) 127) 128) 129) 130) 131)

Celebrating the covering of the Ka'bah. Covering the Station of Ibraheem. Tying scraps of paper to the Station of Ibraheem and the minbar in order for needs to be fulfilled. The pilgrims writing their names upon the pillars and walls of the Ka'bah - and some of them advising that. Declaring it to be lawful to walk in front of one praying in the Haram Mosque and opposing those who try to stop them doing so. Calling one who has performed Hajj `al-Haajj'. Leaving Makkah to perform an extra `Umrah. Leaving the Haram Mosque after the Farewell Tawaaf walking backwards. Painting the pilgrims' house white, painting pictures upon it and writing his name and the date thereon. INNOVATIONS OF VISITING MADINAT-UL-MUNAWWARAH

This is included as undertaking journey to the Prophet's Mosque and Masjid ul-Aqsaa - may Allah return it to the Muslims soon - is from the Sunnah and because of the benefits and rewards for this, and people usually visit them before or after making Hajj

- and many of them fall into numerous innovations well-known to the scholars, while doing that - so I saw it to be beneficial to include what I have come across from these as a notification and warning and they are: 132) Journeying to visit the Prophet (‫` )صلى ال عليه وسلم‬s grave. 133) 134) 135) 136) 137) 138) 139) 140) 141) 142) 143) 144)

145) 146) 147) 148)

149) 150) 151) 152) 153) 154) 155) 156) 157) 158) 159) 160) 161) 162) 163)

Sending requests with the pilgrims and those visiting the Prophet (‫ ) صلى ال عليه وسلم‬and asking them to convey their salaams to him. Bathing in order to enter Madinat-ul-Munawwarah. Saying upon seeing the walls of al-Madinah: "O Allah this is the Sacred Area of Your Messenger, so make it a protection against the Fire for me and a protection from punishment and any misfortunate accounting." Saying upon entering al-Madinah: "In the name of Allah and upon the religion of.." The retention of the Prophet's (‫وسلم‬

‫ )صلى ال عليه‬grave within his mosque. Visiting the grave of the Prophet (‫ )صلى ال عليه وسلم‬before praying in his mosque. Some peoples facing the grave with total humility placing his right hand upon the left as if in prayer - near to the grave or far from it - when entering or leaving the mosque. Making du'aa facing the grave. Going to the grave to make du'aa towards it hoping for an answer. Seeking nearness to Allah (tawassul) by means of the Prophet (‫وسلم‬

‫ )صلى ال عليه‬.

Seeking for intercession etc. from the Prophet (‫)صلى ال عليه وسلم‬. Ibn al Haajj's saying in al Madkhal (1 59) that: "One should not mention with his tongue his needs or need forgiveness of sins when visiting the grave of the Prophet (‫" ) صلى ال عليه وسلم‬because he knows his needs already and what is of benefit to him!! His saying also: "There is no difference between his - peace and blessings be upon him - death and his life - as regards his watching over his Ummah and their affairs and intentions, and their regrets and their thoughts!!" Their placing their hands upon the grills around the room containing the Prophet ( ‫وسلم‬ blessings. And some of them taking oath upon that. Kissing the tomb or touching it or what surrounds it - pillars and so on.

‫` ) صلى ال عليه‬s grave to seek

Adopting a particular way for visiting the Prophet ( ‫ ) صلى ال عليه وسلم‬and his two companions - and a particular way of giving salaam and making du'aa, like the saying of Al-Ghazzaali: "He should stand next to the face of the Prophet ( ‫ ) صلى ال عليه وسلم‬with his back to the Qiblah, and face the wall of the tomb.. and say..." mentioning a long salaam, then a long salaat and du'aa - reaching to about three pages. Seeking to pray facing the tomb. Sitting near to the grave in order to recite and make dhikr. Going to the Prophet's grave after every prayer. Visiting the Prophet (‫' )صلى ال عليه وسلم‬s grave by the people of Madinah every time they enter or leave the mosque. Raising up the voice after prayer saying: "Peace be upon you O Messenger of Allah." Seeking blessings from rainwater which falls down from the Green Dome above the Prophet ( ‫ال عليسه وسسلم‬ tomb. Seeking nearness to Allah by eating dates of Saihaan in the `Rawdah' which is between the pulpit and the grave. Cutting off bits of their hair and throwing them into the large chandelier near the Prophet's (‫وسلم‬

‫`)صسلى‬s

‫ )صلى ال عليه‬tomb.

Wiping the two brass palm trees that were placed in the mosque to the west of the pulpit. Making a point of praying in the original part of the mosque and avoiding praying in the front rows which are in the extension made by `Umar and others. Making a point by visitors to Madinah to stay for a whole week in order to pray forty prayers in the Prophet's Mosque so as to have written for them a security from hypocrisy and from the Fire. Seeking reward by going to any of the mosques or places in and around Madinah except for the Prophet's Mosque and Qubaa Mosque. Guides instructing groups of pilgrims and leading them in certain du'aas near the Prophet's (‫ )صلى ال عليه وسلم‬room or far from it - with raised voices - and the people's repeating in even louder voices. Visiting the graveyard of Baqee' every day and prayer in the Mosque of Faatimah - may Allah be pleased with her. Particularising Yaum ul-Khamees (known to the Christians as Thursday) for visiting the martyrs of Uhud.

164) 165) 166)

Affixing pieces of paper to the iron railings on the ground of the martyrs. Seeking blessings by bathing in the pool that used to be by the side of the graves. Walking backwards out of the Prophet's Mosque when leaving for the last time. INNOVATIONS OF VISITING BAIT-UL-MAQDIS

167) 168) 169)

Visiting Bait-ul-Maqdis along with Hajj and their saying: "May Allah make your Hajj holy" Making Tawaaf of the Dome of the Rock like Tawaaf of the Ka'bah. Venerating the Rock with any form of veneration - like touching or kissing it, or leading sheep to it to slaughter them there and visiting it on the night of `Arafah, and building upon it, etc.

170)

Their claim that there is in the rock the Prophet's (‫ )صلى ال عليه وسلم‬footprint, and the trace of his `imaamah (turban) and some of them think that it is the footprint of the Lord. Visiting the place which they claim is the cradle of'Eesaa - peace be upon him. They claim that the Siraat (Bridge) and the Scales (Meezaan) are there, and that the wall that will be placed between the people of Paradise and the people of the Fire is the wall built to the east of the mosque. Venerating the rock where al-Buraaq is alleged to have been tethered or its place. Praying by the grave of Ibraheem - peace be upon him. Gathering in Masjid ul-Aqsaa at the time of Hajj to sing and play the 'Duff' (an instrument made of a small circle of wood with a skin stretched over one side). And this is all that I have been able to gather from the innovations of Hajj and visiting. I ask Allaah the Blessed and Most High to make it an aid to the Muslims in giving preference to and following the example of the best of the Messengers and accepting his guidance. HAJ DAY BY DAY

171) 172) 173) 174) 175)

Day One: The 8th Day of Dhul-Hijjah On the eighth day the pilgrim put on his Ihram and head out of Makkah to Mina. He spends the whole day and night in Mina involved in prayer, preparing himself to set out to 'Arafat. He prays Dhuhr and 'Asr shortened two Rak'ahs (units) each, Maghrib three Rak'ahs and 'Ishaa shortened to two Rak'ahs. Day Two: The 9th day of Dhul-Hijjah This day is known as Yawm 'Arafah, after praying Salaatul-Fajr in Minaa, the pilgrim waits until just after sunrise, then he heads out of Mina to Plain of 'Arafah which he should enter around noon. In 'Arafah he prays Salaatdh-Dhuhr and Salaatul-'Asr joined and shortened. He should then wait in 'Arafah until just after sunset, then set out to Muzdalifah (an area between 'Arafah and Minaa). There he should pray Maghrib and 'Ishaa together with 'Ishaa shortened, then spend the rest of the night in prayer and sleep. Day Three: The 10th day of Dhul-Hijjah This day is known as 'Eid al-Ad-haa. The pilgrim should pray salaatul-Fajr in Muzdalifah, then leave Muzdalifah for Mina shortly before sunrise. In Mina he collects seven small stones and heads for the largest Jamrah. As he throws each stone at the Jamrah he should say Allahu Akbar. On completion of the rites of stoning he should clip or shave his head and take off his Ihram. He should then go to the place where animals are kept and slaughter an animal if he is making a Hajj Qiraan or Hajj Tamattu'. After that he goes to Makkah and makes seven circuits of the Ka'bah known as Tawaaf al-Ifaadah, then returns to Mina and spends the rest of the night there Day Four: The 11th day of Dhul-Hijjah On this day he should pray Fajr in Mina and wait until after Dhuhr then he should head for the three Jamrahs. On the way there, he collects enough pebbles with which to stone all three of them. He should start with Jamratul-Oolaa then al-Wustaa and alAqabah.

Day Five: The 12th day of Dhul-Hijjah He does as he did on the 11th and, on the completion of the stoning, he is allowed to return home. Before leaving the vicinity of Makkah the pilgrim should perform the farewell Tawaaf known as Tawaaf al-Widaa'. Day Six: The 13th day of Dhul-Hijjah It is however recommended that he stay for the 13th and do exactly as he did on the 11th and 12th. After completing the stoning he should then perform the farewell Tawaaf of the Ka'bah before leaving Makkah. ‫لبيك اللهم لبيك لبيك ل شريك لك لبيك إن الحمد‬ ‫ والنعمة لك والملك ل شريك لك‬Labbayk, Allahumma Labbayk! Labbayka, Laa shareeka laka labbayk. Innal-hamda wan-ni'mata laka wal-mulk, laa shareeka lak (Here I am, O Allah, here I am You have no partner; here I am! You alone deserve all praise and gratitude! To you belong all favors, blessings and Sovereignty and You have no partner.) DAY TO DAY ACTIVITIES OF HAJJ 8th Dhul-Hijjah (Yaum Al-Tarwiayh) The 8th Day of Dhul-Hijjah is called Yaum Al-Tarwiyah. On this day before noon, put on the Ihram clothes from one of the prescribed stations and proceed towards Makkah with the intention to perform Hajj. Take a bath, clip nails, trim mustache, shave the pubic hair, and wear white Ihram cloths (for male). Women can wear any decent clothes with the exception of wearing veils and gloves. Qarin and Mufrid are already in Ihram. It is a Sunnah to cover shoulders after wearing Ihram and say:

‫لبيك حجا‬ "Labaik Hajjan" (O Allah! Here I do respond for your call to Hajj). If in state of fear to complete Hajj, you may make a conditional intention by saying:

‫ومحلي من الرض حيث تحسبني‬ If anything prevents me to complete the Hajj my place is where that thing obstructed me to complete it. After the intention to perform Hajj, shun all prohibited things. You should repeat Talbiyah frequently. Continue to repeat the Talbiyah until throwing of the pebbles at Jamarah Al-Aqabah on the 10th of Dhul-Hijjah. Leave for Mina repeating the Talbiyah. At Mina pray Zuhr, Asr, Maghrib, Isha' and Fajr Salahs. All Salahs should be performed in due time. The four raka'ah Salahs should be shortened to two raka'hs. Spend this night in Mina. The Prophet (‫ )صلى ال عليه وسلم‬used to perform only the two raka'hs before the Fajr Salah and the witr from the routine Sunnah Salahs while he was on travel. 9th Dhul-Hijjah (Yaum Arafah) Soon after Salah-tul-Fajr and at sun rise on this day, leave for Arafah repeating Talbiyah and Takbeer. It is reprehensible to fast on this day because the Prophet (‫ )صلى ال عليه وسلم‬drank from a bowl of milk sent to him on this day. It is a Sunnah to stay at Namirah until Zawal (noon) if it is possible. Khutbah (sermon) should be addressed to the pilgrims at Namirah after which Zuhr and Asr should be combined and offered in advance and shortened to two raka'hs each with one Azan and two Iqamahs. You should make sure that you are within the boundaries of Arafah. The Valley of Uranah is not within the boundaries. Any spot of Arafah suffices. If it is possible, the Mountain of Ar-Rahmah should be between you and the Qiblah. It is not a Sunnah to climb Ar-Rahmah mountain. It is recommended to face the Qiblah raising the hands during Dua'a in complete submission until sunset. It is recommended to repeat frequently the following:

‫ له الملك وله الحمد وهو على كل شيء قدير‬،‫ل إله إل ال وحده ل شريك له‬ There is no god but Allah, He has no partner, the dominion belongs to Him alone, praise be to Allah, and He is able to do all things. Not to leave Arafah until sunset. After sunset, depart for Muzdalifah calmly. If the road is not crowded, you may (hasten). After reaching Muzdalifah, pray Maghrib and Isha Salahs combined and delayed. (three raka'hs Maghrib and two raka'hs only for Isha). Do not offer any other Salah. Sleep until dawn but the weak among men and women may depart for Mina by midnight. 10th Dhul-Hijjah (Eid Al-Adha or Yaum Al-Nahr) Pray Fajr at Muzdalifah with the exception of the weak men and women who had earlier left for Mina. After the Fajr Salah, face the Qiblah and praise Allah, utter Takbeer and Tahleel (negation of partners to Allah) as well as to make Dua'a until sunrise. Before sunrise, leave for Mina uttering Talbiyah calmly. While passing through Muhassir Valley, hasten if possible. While walking towards Mina from Muzdalifah, pick up seven pebbles. Throw seven pebbles at Jamarah Al-Aqabah one by one

uttering Allah-u-Akbar every time you throw a pebble. As soon as you complete the throwing, discontinue the Talbiyah. Slaughter a sacrificial animal, eat from it and feed its meat to the needy and the poor. Slaughtering is obligatory on Qarin and Mutamatti'. Shave or shorten your head hair. Shaving is better and it is preferable to commence shaving from the right side. As for women, she may shorten her hair equal to a finger tip length. At this stage you are allowed to put on normal clothes and use perfume and scent. Prohibited acts during Hajj time, with the exception of sexual intercourse, no longer apply. This is called Al-Tahallul Al-Awwal. After throwing the pebbles go to Makkah to offer Tawaf AlIfadah (with out Ramal & Idhtiba'), offer the two raka'hs of Tawaf. After Tawaf, perform Sa'i and by completion of Sa'i, you will return to normal life, Tahallul Thani. Drink from Zamzam water and pray Zuhr in Makkah if possible. Spend the remaining nights in Mina. 11th Dhul-Hijjah After spending the night in Mina, You are advised to pray the five daily Salahs in congregation. This day and two following days are called Ayyam Al-Tashreeq and it is a Sunnah to repeat the Takbeer after every Salah whether you are staying or travelling and you are in Mina or anywhere else. Throwing of stones at the three Jamarahs is to be commenced after Zuhr i.e. after the sun declines. Start Rami at Jamarah, begin with the junior, the middle and then at Jamarah Al-Aqabah. Throw seven pebbles at every Jamarah consecutively and the Takbeer should be uttered every time a pebble is thrown. The pebbles are to be collected from any place in Mina. It is a Sunnah to keep Makkah on the left side and Mina on the right while throwing the pebbles. After completion of Rami at Jamarahs (Wusta & Sughra) go straight facing the Qiblah and invoke Allah as the Messenger of Allah (‫ )صلى ال عليه وسلم‬did so. After stoning Jamarah al-Aqabah leave immediately without any Dua'a. Spend the night in Mina. 12th Dhul-Hijjah Spend your time in performing of good deeds and remembering Allah. After Zuhr, throw the pebbles at the three Jamarahs as you did on the 11th day of Dhul-Hijjah starting with the Jamarah Sughra, then Wusta and end with Jamarah Al-Aqabah. Invoke Allah after throwing the pebbles at the Sughra and the Wusta. If you are in a hurry to go back home, it is permissible to leave for Makkah after performance of the Tawaf Al-Wida' provided you leave before sunset. To delay to travel until the 13th day of Dhul-Hijjah is better in order to throw the pebbles at Jamarahs because the Messenger of Allah (‫ )صلى ال عليه وسلم‬has done so. It is recommended to pray, if possible, during Ayyam Al-Tashreeq at Al-Khaif Masjid. 13th Dhul-Hijjah Throw the pebbles at all the three Jamrahs in the same manner as you did in the two preceding days. If you wish to go back home, offer Tawaf Al-Wida' and a menstruating woman and the one in the state of postnatal period may leave without Tawaf

‫ ال أكبر سبحان الذي سخر لنا هذا وما كنا له مقرنين‬،‫ ال أكبر‬،‫ال أكبر‬ ،‫ اللهم هون علينا سفرنا هذا واطو عنا بعده‬،‫ ومن العمل ما ترضى‬،‫ اللهم إنا نسألك في سفرنا هذا البر والتقوى‬،‫وإنا إلى ربنا لمنقلبون‬ Al-Wida' (Farewell Tawaf). Some Dua'as (Invocations)

‫ وكآبة المنظر وسوء المنقلب في المال والهل‬،‫ اللم إني أعوذ بك من وعثاء السفر‬،‫ والخليفة في الهل‬،‫اللهم أنت الصاحب في السفر‬. Allah is the greatest, Allah is the greatest, Allah is the greatest. How perfect He is, The one Who has placed this (transport) at our service, and we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allah, we ask You for Birr and Taqwaa in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover its distance quickly. O Allah, you are The Companion on the journey and the Successor

over the family. O Allah, I take refuge with You from the difficulties of travel, from having a change of

hearts and being in a bad predicament, and I take refuge in You from an ill fated outcome with wealth and faimly. It is narrated that the prophet (‫ )صلى ال عليه وسلم‬said: The best of all Dua's is that asked on the Yaum Arafah and the best said is what I have said and that said by the Prophets who came before me; that is: "‫ له الملك وله الحمد وهو على كل شيء قدير‬،‫ل إله إل ال وحد ل شريك له‬." "There is no god except Allah, He has no partner, praise and dominion belong to Him., He is Omnipotent. The Messenger of Allah (‫وسلم‬

‫ )صلى ال عليه‬used to say at times of hardship;

‫ ل إله إل ال رب السموات السبع ورب الرض ورب العرش الكريم‬،‫ ل إله إل ال رب العرش العظيم‬،‫ل إله إل ال العظيم الحليم‬ There is no god but Allah the Magnificent Most Forbearing. There is no god but Allah the Rabb of the magnificent throne, there is no god but Allah the Rabb of the seven skies, the Rabb of the earth and the Generous Rabb of the throne.

The Messenger of Allah (‫وسلم‬

‫ )صلى ال عليه‬also used to say:

‫ وأصلح لي آخرتي التي فيها معادي واجعل الحياة‬،‫ وأصلح لي دنياي التي فيها معاشي‬،‫اللهم أصلح لي ديني الذي هو عصمة أمري‬ ‫زيادة لي في كل خير واجعل الموت راحة لي من كل شر‬ O Allah! Make good my religion because it is my protection, redress my life in which is my livelihood and make good my Hereafter because it is the place where I return to and make my life to increase every good thing and make death as a solace from every evil. The Prophet (‫ال عليه وسلم‬

‫ )صلى‬used to say:

‫اللهم إني أسألك الهدي والتقى والعفاف والغني‬ O Allah! I ask you guidance, piety, modesty and satisfaction. The Prophet (‫ )صلى ال عليه وسلم‬also used to say:

‫اللم إني أعوذ بك من زوال نعمتك وتحول عافيتك وفجاءة نقمتك وجميع سخطك‬ O Allah! I seek refuge in you from the missing of your favor, missing of healthfulness, falling of a sudden misfortune and all kinds of your wrath. The Prophet (‫ )صلى ال عليه وسلم‬also used to say:

‫اللهم مصرف القلوب صرف قلوبنا على طاعتك‬ O Allah! You are the Manager of hearts, manage our hearts to obey you. The Prophet (‫ )صلى ال عليه وسلم‬also used to say:

‫ أبوء لك بنعمتك‬،‫ وأنا على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت‬،‫اللهم أنت ربي ل إله إل أنت خلقتني وأنا عبدك‬ ‫ فاغفر لي فإنه ل يغفر الذنوب إل أنت‬،‫ وأبوء بذنبي‬،‫علي‬. O Allah!, You are my Rabb (Lord) none has the right to be worshipped except You. You created me and I am Your abd (slave) and I abide to Your covenant and promise as best as I can, I take refuge in You from the evil of which I have committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You. The Prophet (‫وسلم‬

‫ )صلى ال عليه‬also used to say:

‫ وما أنت أعلم به مني اللهم اغفر لي هزلي وجدي وخطئي وعمدي وكل ذلك‬،‫ وإسرافي في أمري‬،‫ وجهلي‬،‫اللهم اغفر لي خطيئتي‬ ‫عندي‬ O Allah! Forgive me my sins and my ignorance as well as my extravagance in affairs and everything that you know better than me. O Allah forgive me my jesting and my seriousness, my intentions and my mistakes and everything with me. The Prophet (‫وسلم‬

‫ )صلى ال عليه‬also used to say:

‫اللهم إني ظلمت نفسي ظلما كثيرا ول يغفر الذنوب إل أنت فاغفر لي مغفرة من عندك وارحمني إنك أنت الغفور الرحيم‬. O Allah I did much injustice to myself and nobody forgives sins except You. O Allah! Forgive me my sins and bestow your mercy on me for you are the Forgiver, the Merciful. The Prophet (‫ )صلى ال عليه وسلم‬also used to say:

‫ربنا آتنا في الدنيا حسنة وفي الخرة حسنة وقنا عذاب النار‬ Our Rabb! Give us which is good in this life and give us good in the Hereafter and protect us against the torment of

the fire.

(2:102) ERRORS OFTEN COMMITTED BY PILGRIMS

FIRST: ERRORS RELATED TO IHRAM Some pilgrims bypass the designated Station of Ihram on their route without either being in Ihram or entering into Ihram there, proceeding until they reach Jeddah or some other place within the precincts of the Stations, at which they enter into Ihram. This is against the command of Allah's Messenger (peace be on him), which stipulates that every pilgrim should enter into Ihram at the Station of Ihram which lies on his route. If this happens to someone, he must either go back to the Station of Ihram lying on his route and there enter into Ihram, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor. This applies to all pilgrims regardless of whether one passes the Station of Ihram by air, by sea or by land * If one did not pass through one of the five designated Stations of Ihram he should enter into Ihram at a point which is nearest to the Station of Ihram on his route. SECOND: ERRORS RELATED TO TAWAF 1. Starting the Tawaf at some point other than the site of the Black Stone, while it is obligatory to begin tawaf from the Black Stone. 2. Doing one's tawaf inside the Hijr of Isma'il, which means going around a portion of the Ka'bah rather than the whole of it since the Hijr of Isma'il is a part of the Ka'bah which would then be left out of tawaf. Such a tawaf is invalid. 3. Doing ramal (i.e., taking quick short steps) during all seven circuits while ramal is to be done only during the first three of the Tawaf of Arrival (tawaf al-qudum). 4. Struggling vehemently to kiss the Black Stone in this process and hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible. * It should be noted that the tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying' 'Allahu akbar" when one comes parallel to it, although one may be at a distance from it. 5. Wiping one's hand over the Black Stone, seeking "blessings" (barakah) thereby is an innovation (bid's) with no basis in the Shari'ah of Islam. The sunnah is to touch it or kiss it only when it can be done easily. 6. Touching the four corners of Ka'bah or its walls, and wiping one's hands against them. The Prophet (peace be on him) did not touch any part of Ka'bah except the Black Stone and the Yemeni Corner. 7. Saying specific formulas of supplications reserved for each circuit. The Prophet (peace be on him) did not specify any supplications except to say "Allahu akbar" when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, he said:

‫ربنا آتنا في الدنيا حسنة وفي الخرة حسنة وقنا عذاب النار‬

atina fid-dunya hasanatan wa fil-akhirati hasanatan wa Qina adhaban-nar.

Rabbana,

Our Lord, give us good in this world

and good in the Hereafter and save us from the punishment of the Fire. 8. Raising one's voice above the voices of others; whether in following or leading the tawaf as it causes confusion among the worshippers. 9. Struggling to pray at the Station of Ibraheem. This is contrary to the sunnah, besides being injurious to other worshippers. It is sufficient to pray the two rak'as of tawaf after completing one's tawaf anywhere within the Sacred Mosque. THIRD: ERRORS RELATED TO SA'Y 1. When climbing upon Safa and Marwah, some pilgrims face the Ka'bah and gesticulate toward it with their hand while saying "Allahu akbar" as if they were saying takbir for salat. This gesticulating is an error because the Prophet (peace be on him) raised his palms only for supplication. Here you may glorify and magnify Allah the Most High, supplicating Him in any words you wish while facing the direction of the Ka'bah. It is preferable to recite the dhikr which the Prophet (peace be on him) recited at Safa and Marwah. 2. Accelerating one's pace throughout the entire distance between the two hills. The sunnah is to accelerate one's pace only between the two green posts, while walking at normal pace the remainder of the way.

FOURTH: ERRORS RELATED TO 'ARAFAT 1. Some pilgrims camp outside the boundaries of 'Arafat and remain there until the sun has set; then they depart for Muzdalifah without standing at 'Arafat properly. This is a serious error which invalidates their Hajj since standing in Arafat is the essence of Hajj, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they

may enter before sunset and remain there until sunset. It is quite acceptable to stand in Arafat during the night of sacrifice in particular. 2. Departing from 'Arafat before the sun has set is not permissible, because the messenger of Allah (peace be on him) stayed at 'Arafat until the sun had set completely. 3. Struggling through crowds in order to climb Mount 'Arafat is not permissible, because it causes much harm and injury to others. The entire Plain of 'Arafat is a place of standing, and neither climbing Mount 'Arafat nor making salah there has been recommended. 4. Making supplications facing Mount 'Arafat is incorrect because the sunnah is to face Qiblah while making supplication. 5. Making heaps of earth or pebbles: during the day of 'Arafat, at particular places, by some people, has no bases in the Shari'ah of Allah. FIFTH: ERRORS RELATED TO MUZDALIFAH Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and 'Isha prayers. This is not correct. Nor is the practice that all the pebbles must be collected at Muzdalifah. The correct position is that the pebbles can be collected anywhere within the boundaries of al-Haram (the territory or precincts of Makkah). It is known that the Prophet (peace be on him) did not ask that the pebbles for Jamratul- Aqabah be picked up for him from Muzdalifah. They were picked up for him in the morning, after leaving Muzdalifah and on entering Mina. The rest of the Pebbles were pecked up for him from Mina too. Some pilgrims wash the pebbles, but this is not recommended. ERROR RELATED TO THROWING THE PEBBLES 1. Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars. they are actually throwing them at shayateen (devils): hence they hurl them with rage and force. However, the throwing of the pebbles has been merely prescribed as a means of remembering Allah the Most High. 2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophet (peace be upon him) prohibited, what is allowed is to throw pebbles the size of good beans. 3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible. 4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Shari'ah prescribes throwing the pebbles one by one, saying "Allahu akbar" at each separate throw. 5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act. SEVENTH: ERRORS RELATED TO THE FAREWELL TAWAF (TAWAF AL- WIDA) 1. On the day of their departure, some pilgrims go to Makkah to perform their Farewell Tawaf before throwing the pebbles at the Pillars. Then they return to Mina to throw the pebbles, and depart from Mina for their respective countries. Thus their final rite becomes that of throwing the pebbles at the Pillars and not of the tawaf of Ka'bah. This is an error as the Prophet

2.

3.

1.

2.

3.

4.

(peace be on him) said, No one should depart without his last visit being to the House (Ka'bah). Accordingly, the Farewell Tawaf must take place after one has completed all the rites of Hajj (and before starting his journey for home). After this tawaf one should not stay in Makkah except during the time it takes to prepare to depart. After finishing the Farewell tawaf, some people walk backwards, facing the Ka'bah, as they exit from the Sacred Mosque, under the impression that this is a veneration of the Ka'bah. This act is an innovation (bid'a) in the religion and is without any basis. After finishing the Farewell Tawaf, some pilgrims halt at the door of the Sacred Mosque to make supplications. This is also an innovation with no basis in the Shari'ah of Islam. EIGHTH: ERRORS RELATED TO THE VISIT OF THE PROPHET'S MOSQUE Touching and wiping one's hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophet (peace be on him) in order to receive blessings (barakah) are an innovation (bid'a). Blessings come from following what Allah and His Messenger (peace be on him) have prescribed, and not from following innovations. Going to the caves of Mount Uhud or to the caves of Hira or Thaur near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Shari'ah. Likewise, visiting certain sites under the impression that these constitute "relics" of the Prophet (peace be on him), as for example the place where his camel sat, the Well of 'Uthman or the Well of the Ring, and gathering soil from these places to obtain "blessings", are all innovations. Calling upon the dead while visiting the graves at the Baqi' Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there, is a grievous error. Indeed, it is shirk

(ascribing partners to Allah the Most High), as has been pointed out by scholars. It is clear from the Book of Allah and the sunnah of His Messenger (peace be on him) that all forms of worship are for Allah alone. It is not permissible to call upon, or to offer sacrifice, give vow, or any other form of ibadah (worship) except for Allah alone. Allah the Most High, says: And they were commanded nothing except to worship Allah (only), purifying the religion for Him alone,

and He

also says, Verily, the places of worship are for Allah (alone), so do not call on anyone else apart from Allah. We ask Allah, the Most High to improve the condition of the Muslims and to give them understanding of the religion and to turn all of us away from errors and deviations indeed. He is the Hearing, the Responding. TYPES OF HAJJ The way in which the pilgrimage to Makkah can be performed and the regulations governing its rites vary according to where the pilgrim lives or whether one intends to make 'Umrah along with Hajj or whether one wants to offer an animal sacrifice or not. These variations have been traditionally grouped into three categories and referred to as the three types of Hajj: Hajj Ifraad, Hajj Qiraan and Hajj Tamattu'. Any one of these three methods, if performed according to their regulations without doing any actions which invalidate them, fulfill the compulsory Islamic requirement of Hajj once in a lifetime. The three permissible kinds of Hajj with the rules and regulations governing each of them are as follows: Hajj Ifraad (Isolated Hajj) This refers to Hajj performed by itself without 'Umrah and the pilgrim performing this type of Hajj is called a Mufrid. Such a pilgrim is required to enter the state of Ihraam with the intention of doing Hajj only. Regulations concerning Ifraad 1. Although the Mufrid may offer an animal sacrifice if he wants to, he is under no obligation to do so. 2. If a pilgrim who has made intentions of Hajj Ifraad, performs 'Umrah during the months of Hajj (Shawwaal, Dhul-Qa'dah and Dhul-Hijjah) prior to the beginning of the Hajj rites proper (the eighth of Dhul-Hijjah), he is no longer considered Mufrid. He must now shift to one of the other two types of Hajj combine 'Umrah along with them and their regulations must instead be followed. 3. On arrival in Makkah the Mufrid is required to make Tawaaf (circling) of the Ka'bah known as Tawaaf al-Qudoom (the arrival circuit). 4. This is the only type of Hajj allowed for those living within the boundaries from which Ihraam is put on. These boundaries are known as Meeqaat. Hajj Qiraan (Accompanied Hajj) This is Hajj combined with 'Umrah without coming out of Ihraam, and the pilgrim performing this type of Hajj is known as a Qaarin. The Qaarin should enter the state of Ihraam with the intention of performing 'Umrah and Hajj together. Regulations concerning Qiraan. 1. For Hajj Qiraan, the 'Umrah has to be done within the months of Hajj (Shawwaal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah) and completed before beginning the rites of Hajj. 2. The Qaarin should clip his hair after 'Umrah instead of shaving it. 3. The Qaarin is not allowed to come out of the Ihraam no matter how long the period between his 'Umrah and Hajj may be. 4. The Tawaaf made for 'Umrah takes the place of Tawaaf al-Qudoom. 5. The Qaarin must sacrifice the animal which he brought along with him from the boundaries known as the Meeqaat. 6. Hajj Qiraan can only be performed by those living outside the Meeqaat. The proof for that is Allah's statement: This concession is only for those whose homes are not near the sacred mosque. (2:196) Hajj Tamattu' (Enjoyable Hajj) 'Umrah is also combined with Hajj under this type; however, a new Ihraam is made for the Hajj. The pilgrim performing this type of Hajj is known as a Mutamatti'. The name Tamattu was chosen because the Mutamatti' is allowed to come out of Ihraam after the completion of his 'Umrah, and enjoy all the pleasures, which were allowable prior to Ihraam, including sex. Regulations Concerning Tamattu' 1. The 'Umrah has to be within the months of Hajj and must be completed before beginning the rites of Hajj. 2. The Mutamatti' should clip his hair instead of shaving it to come out of his state of Ihraam. 3. After completing 'Umrah, the pilgrim making Hajj Tamattu' must come out of his or her state of Ihraam. 4. After coming out of the Ihraam of 'Umrah, the Mutamatti' is allowed to do everything that was permitted before going into the state of Ihraam. 5. The Mutamatti' is obliged to offer an animal sacrifice, but if he is unable to do so, he is required to fast for ten days

according to Allah's statement:

But if someone can not afford a sacrifice, he can fast three days during Hajj and

seven days after returning home. That is ten days in all. (2:196) 6. The Tawaaf made for 'Umrah takes the place of the arrival Tawaaf (Tawaaf al-Qudoom). 7. Hajj Tamattu', like Qiraan, is only to be done by those living outside the Meeqaat. THE DAY OF ARAFAH: Spending the day at Arafah is the most fundamental and important rite of Hajj for the Prophet (P.B.U.H.) said,

Hajj is

Arafah. Staying in Arafah means physical and mental presence in any part of Arafah, providing that the Muslim is in the state of Ihram, whether standing, riding or sleeping. Staying in Arafah is accomplished so long as the Muslim is in the state of Ihram, regardless of the fact that he is full aware or ignorant that it is its time. The time to spend at 'Arafah begins from noon of the 9th day of Dhul-Hijjah until dawn of the 10th day - Yaum Al Nahr [the day of sacrifice]. The pilgrim may spend the day of 'Arafah anywhere within the bounds of Arafah except the bottom of the valley called 'Urnah for it is not sufficient to fulfill the condition of staying at 'Arafah. Urnah is part of Al Haram. It is preferred to spend time near the rocks where the Prophet (P.B.U.H.) stood or as close to them possible providing such that the pilgrim does not crowd or hurt others. People often make a big mistake by standing on the Mount Rahmah in the belief that it is a Sunnah, which it is not. However, it is a Sunnah, to stand riding a mount, if possible. Before standing on Arafah, it is a Sunnah to make Ghusl (complete ablution), direct his face to Qiblah say there is no god but Allah, Allah is the Great and ask Allah to shower His blessings upon Muhammad (P.B.U.H.). The pilgrim should implore Allah for whatever he craves of the good of this world or the Hereafter. He should persist in his supplications. He should keep in mind that the day of Arafah is a blessed day for the Almighty descends to the nearest heaven and looks with pride at His slaves on earth and boasts of them before those in heaven. Allah frees from Hell more people on the day of Arafah than on any other day. Angels witness that Allah, the Most High, has forgiven those who spend the Day at Arafah. The pilgrim who chooses to spend the day time at Arafah must stay there until after sunset for this is what the Prophet did in Wada' Hajj (Farewell Pilgrimage). In this respect, the Prophet (P.B.U.H.) said,

Follow my example in performing the rites

of 'Umrah and Hajj. If the pilgrim chooses to spend the night at Arafah, he is not obligated to stay until dawn. There is no consensus among scholars as to whether it is a requisite condition or a Sunnah to extend the stay at 'Arafah until nightfall. It is commended for the pilgrim to rid himself of minor and major impurities - through ablution or Ghusl - before standing at Arafah. However if someone was impure or, in case of female pilgrims, was menstruating or suffering of post-birth bleeding, it is allowed for them to stand at Arafah. Their standing at Arafah is valid and there is no compensation. OBJECTIVE OF HAJJ - TO SEEK THE DIVINE PLEASURE A pilgrim should strive to secure the Divine Pleasure, success and bliss in the Next Life through his Hajj and `Umrah. While in these sacred places he should try to gain proximity to Allah through words and deeds which are pleasing to Allah. He should try his utmost, not to have any worldly interest in Hajj. Likewise a pilgrim should not have the motives of hypocrisy, seeking fame, and pride, because these are evil traits. They waste one's deeds and result in the rejection of one's Hajj and good deeds. Allah the Exalted says:

‫من كان يريد الحياة الدنيا وزينتها نوف إليهم أعمالهم فيها وهم فيها ل يبخسون أولئك الذين ليس لهم في الخرة إل النار وحبط ما‬ ‫صنعوا فيها وبطل ما كانوا يعملون‬ Whosoever desires the life of the world and its glitter; to them We shall pay in full (the wages of) their deeds therein and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein and of no effect is that which they used to do. Allah the Exalted also says:

(11:15-16)

‫من كان يريد العاجلة عجلنا له فيها ما نشاء لمن نريد ثم جعلنا له جهنم يصلها مذموما مدحورا ومن أراد الخرة وسعى لها سعيها‬ ‫وهو مؤمن فأولئك كان سعيهم مشكور ا‬ Whoever wishes for the quick-passing (transitory enjoyment of this world) We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (- far

away from Allah's Mercy). And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e., do righteous deeds of Allah's obedience) while he is a believer (in the Oneness of Allah - Islamic monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded(by Allah). And we learn from authentic Ahadith that the Prophet ‫ صلى ال عليه وسلم‬said:

(17:18-19)

‫ أنا أغنى الشركاء عن الشرك من عمل عمل أشرك معي فيه غيري تركته وشركه‬:‫قال ال تعالى‬ Allah says I am sufficient to dispense with partners ascribed to Me. Anyone who associates someone with Me in a deed, I will abandon both him and his act of association. A pilgrim should try to have the company of pious and righteous persons with firm knowledge and Faith, and should avoid the company of the ignorant and the sinners. Moreover, a pilgrim should learn all that is prescribed for Hajj and `Umrah and grasp all the important points. He should ask the learned whenever confused and ask to learn what he does not know so as to gain a correct understanding. When he boards a car or a plane or mounts a transport, he should start with the Name of Allah, the Gracious, the Merciful, glorify and praise Him and say: "Allah is Great" thrice. Then he should recite the following invocation:

‫سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون‬ ‫اللهم إني أسألك في سفري هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في‬ ‫السفر والخليفة في الهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والهل‬ Subhanalladhi sakhkhara lana hadha wa ma kunna lahu muqrineen, wa inna ila Rabbina lamunqaliboon. Allahumma inni as'aluka fi safari hadha, al birra wat taqwa wa minal `amali ma tarda, Allahumma hawwin alaina safarana hadha, watwi anna bu'dahu, Allahumma antas sahibu fis safari, Wal khaleefatu filahli. Allahu-mma inni a'udhu bika min wa'thaa'is safari wa kaabatil mandhari wa su`il munqalabi filmali wal ahli. Glory is to Him, Who has subjugated this to us, and we were not capable of doing it. And certainly we would return to our Lord. O Allah! I ask You in this journey of mine, piety and goodness and such deeds that please You. O Allah! Make this journey of ours easy for us, and reduce its distance for us. O Allah! You are my Companion in journey and the Successor for my family behind. O Allah! I seek refuge with you against the hardship of travel bad sight, and any harm that may occur to my family and my belongings. The offering of this supplication is learnt from the Prophet's practice, as cited in authentic reports and also in the Hadith collection of Muslim on the authority of `Abdullah bin `Umar ‫ رضي ال عنهما‬Throughout the journey one should remember Allah, seek His pardon, invoke Him, weep out of fear of Him, recite the Qur'an and reflect on its meaning as much as possible. One should ensure that he performs regularly the congregational prayers and avoids much conversation about undesirable things and excess of humor and fun. One should also save his tongue from lies, backbiting and mocking at one's friends and fellow Muslims. Rather, he should behave well towards his Companions, help them in overcoming their problems, enjoin on them goodness and dissuade them from the evil, wisely and sincerely. IMPORTANT ADVICE Dear pilgrims, we praise Allah for having guided you to the hajj of His House and to the visit of the Sacred Precincts. May He accept from all of us our good deeds and increase His reward for us and for you. The following advice is being offered to you in the hope that Allah will accept from all of us our hajj and our striving. 1. Remember that you are on a blessed journey. This journey, which is a migration toward Allah, is based on belief in His Unity (tawheed), on sincerity toward Him, on responding to His call, and on obedience to His commands. There is no greater reward than that of a hajj which is acceptable to Allah Ta'alah-the reward of the Garden of Paradise. 2. Be on your guard against the mischief of Satan, who intends to cause dissention among you. Love each other as brothers and avoid disputes and disobedience to Allah. Know that the Messenger of Allah (peace be on him) said,

None of you has

truly believed unless he likes for his brother what the likes for himself. 3. Whenever you have a question concerning religious matters or concerning the Hajj, ask knowledgeable Muslims until you receive a satisfactory answer. This is in accordance with what Allah has said:

If ye realize this not, ask of those who

possess the Message.

It is also in accordance with what the Prophet (peace be on him) has said:

When Allah intends

good for someone, He gives him understanding of the religion. 4. Know that Allah has made certain acts fard (obligatory) and other acts sunnah (according to the practice of the Prophet, peace be on him), Allah does not accept a sunnah which violates some fard. Some pilgrims ignore this fact when they harm believing men and women in their zeal to kiss the Black Stone, to hasten in their circuits around the Ka'bah, to make salah behind the Station of Ibraheem, to drink from Zamzam, and similar practices. These practices are sunnah. To harm any believer in doing them is haram (prohibited). How is it possible to carry out a sunnah observance while doing a haram deed? Therefore, avoid hurting each other, and Allah will grant you His mercy and will increase your reward. We would also like to emphasize the following: (a) It is not fitting that a Muslim man performs his Salat next to, or behind a woman in the Sacred Mosque or at any other place if it is at all possible to avoid doing so. Women should pray behind men. (b) The doors and entrances to the Sacred Mosque are for traffic and should not be blocked by people praying there, even though if it is to join the congregational prayer that may be in progress. (c) It is not permissible to block the free flow of people around the Ka'bah by sitting near the Ka'bah, by praying near it, or by standing near the Black Stone, or al-Hijr or at the Station of Ibraheem, especially when the place is crowded, as this is a source of harm to other people. (d) While safeguarding the dignity of Muslims is a fard, kissing the Black Stone is a sunnah. A fard cannot be sacrificed for a sunnah. When the area is crowded, it is sufficient to point to the Black Stone, saying "Allahu akbar." and to continue to move with the flow of people without causing a break in the lines. Indeed, keeping an easy flow during circuits is the most commendable thing. (e) It is not a sunnah to kiss the Yamani corner, but to touch it with the right hand. if it is not overcrowded, and say'. "Bismillahi wal-lahu akbar." But if it is difficult to touch it, then move on, do not point to it with your hand, or say takbir. For it is not reported of the Prophet. It is mustahabb (good) to recite the following supplication in between the Yamani corner and the Black Stone:

‫ربنا آتنا في الدنيا حسنة وفي الخرة حسنة وقنا عذاب النار‬

fid-donya hasanatan wa fil-akhirati hasanatan wa qina adhaban-nar.

Rabbana atina

Finally, the best advice we can give you is

that you follow the Book of Allah and the sunnah of His Messenger (peace be on him) in all what you do.

Obey Allah

and the Messenger in order that you may receive mercy. THE PILLARS OF HAJJ A pillar is a part of Hajj without which Hajj loses its validity and the pilgrim must repeat his Hajj. This invalid Hajj is considered an Umrah. The Hanafi School stated that Hajj has two pillars: 1. Spending a day at Arafah. 2. Tawafal Ifada which is done at the yaum Al-Nahr - the day of sacrificing animals - on returning from Mina Circumambulation. Generally, Abu Hanifa held Tawaf as obligatory and Ihram is a prerequisite for the validity of Tawaf. Malik and Ahmad had a different standpoint for they stated that there are four pillars of Hajj: 1. Ihram. 2. Spending a day at Arafah. 3. Sa'i between Safa and Marwah. 4. Tawaf Al Ifada which involves seven rounds of the Ka'bah. Ash-Shaf'i added two more pillars: 1. Clipping some of the pilgrim's hair or shaving it all. 2. Close sequence of most rites of Hajj, e.g. Ihram must proceed all other rites and standing at Arafah must proceed Tawaf. Now, I will embark on the journey of Hajj and Umrah. I will give you a helping hand into both realms and guide you as to what to say and do. This guide will be indispensable to pilgrims. It will explain the obligations, duties and Sunnahs. Let us travel to the Holy lands and supplicate Allah the Almighty to accept our Hajj and 'Umrah and forgive our sins, and appreciate our effort. Amen. IT IS BINDING ON THE PILGRIM TO REFRAIN FROM SINS

It is essential for every pilgrim to shun all that is forbidden by Allah and to avoid committing acts such as fornication, sodomy, theft, taking usury, usurping the possessions of an orphan, cheating in dealing, betraying the trust, smoking drugs and cigarettes, drinking intoxicants, lowering clothes below the ankle. Pride, jealousy, hypocrisy, backbiting, mocking at other Muslims, using a musical instrument and listening to it, using radio and other means of entertainment for music or songs, playing chess, gambling, participating in lottery, photographing the animates and painting them are sins which have been forbidden by Allah in all times and all places and for all His slaves. Therefore, the pilgrim and the residents of Makkah ought to avoid them more. For committing sins within the Sacred precincts is a much more reprehensible act which incurs greater punishment. Allah says:

‫ومن يرد فيه بإلحاد بظلم نذقه من عذاب أليم‬ And whoever inclines to evil actions therein or to do wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment. (22:25) When Allah has threatened to punish those who commit sins within the Sacred precincts, it is anybody's guess as to what their punishment would be. Undoubtedly it would be a severe and great penalty. It is, therefore, imperative that one avoids all sins. A pilgrim cannot get reward for his Hajj nor forgiveness for his sins unless he avoids all that is forbidden. The Prophet ‫صلى ال‬ ‫ عليه وسلم‬said: One who performs Hajj and does not indulge in immodesty or transgression, would return (to his homeland) in the same state as he was given birth by his mother. Of all the major sins, the worst and the most serious is invoking the dead, petitioning them in the hope that they would recommend their case to Allah or cure the ill or make the lost person return. Making an offering with this intention or slaughtering a sacrificial animal for them, amounts to serious polytheism which is forbidden in no uncertain terms by Allah. Such polytheism was the practice of the polytheists of the Jahiliyah (Ignorance period of Arabia). For stopping and removing it Allah sent down His Messengers and revealed His Books. It is, therefore, the binding duty of every pilgrim and non- pilgrim to avoid polytheism, repent it if he ever committed it in the past and prepare anew for Hajj. For polytheism nullifies one's all good deeds Allah says:

‫ولو أشركوا لحبط عنهم ما كانوا يعملون‬ But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. (6:88) A form of minor polytheism is to take an oath in the name of someone other than Allah, such as in the name of the Prophet, the Ka'bah and one's honesty. One should not practice hypocrisy or desire for fame or say such utterances as: "What Allah wills and /8 The word 'and' is an association, one should say: "What Allah wished 'then' you wished."/8 you will", or "If Allah and you were not there I would have ..." - all these forms of polytheistic utterances must be avoided. One should ask others to avoid them, as well. The Prophet ‫ صلى ال عليه وسلم‬said:

‫من حلف بغير ال فقد كفر أو أشرك‬ One who takes an oath in the name of someone other than Allah commits either kufr (disbelief) or polytheism. (Ahmad Abu Dawud and At-Tirmidhi). According to an authentic Hadith reported by `Umar ‫عنه‬

‫ رضي ال‬the Prophet ‫ صلى ال عليه وسلم‬said: ‫من كان حالفا فليحلف بال أو ليصمت‬

One who has to take an oath should do it by the Name of Allah or keep quiet. He added:

‫من حلف بالمانة فليس منا‬ One who takes an oath by the name of trust is not one of us. Furthermore, he said:

(Abu Dawud)

‫أخوف ما أخاف عليكم الشرك الصغر‬

What I fear most for you all is minor Shirk. When he was asked about minor Shirk (polytheism), he ‫وسلم‬

‫ صلى ال عليه‬replied:

Ar-Riya - showing-off. He also said:

‫ ما شاء ال ثم ما شاء فلن‬:‫ ما شاء ال وشاء فلن ولكن قولوا‬:‫ل تقولوا‬ Do not say what is willed by Allah and by so- and-so. Rather, you should say what Allah willed and THEN what so and-so willed. In the Hadith collection of Nasa'i there is a report recorded on the authority of `Abdullah bin `Abbas ‫عنهما‬ someone said: "Allah willed and you willed." The Prophet ‫ صلى ال عليه وسلم‬said:

‫ رضي ال‬that

‫أجعلتني ل ندا بل ما شاء ال وحده‬ Have you made me a partner with Allah? You should have said only what Allah willed All the above Ahadith make it plain that the Prophet ‫ صلى ال عليه وسلم‬stood for monotheism and dissuaded his Ummah from Shirk (polytheism) both major and minor. He longed for the strong faith of his Ummah and its protection against divine penalty and disaster. May Allah bestow on him the choicest reward. He conveyed Allah's Message, made his Ummah fearful of Allah and acted sincerely towards Allah's slaves. May Allah send on him His blessings till the Last Day. It is binding on all the learned pilgrims and the people residing in the sanctified town and Al- Madinah that they impart the Shari'ah knowledge to others and dissuade everyone from Shirk (polytheism), major sins and things forbidden by Allah. They should make such points openly and comprehensively clear so as to bring people from darkness into light. Thus, they should discharge their duty of teaching and imparting Faith to others. Allah says:

‫وإذا أخذ ال ميثاق الذين أوتوا الكتاب لتبيننه للناس ول تكتمونه‬ (And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians), to make it (the news of the coming of Prophet Muhammad ‫ صلى ال عليه وسلم‬and the religious knowledge) known and clear to mankind, and not to hide it.

(3:187)

The purpose of the above verse is to caution the `Ulama of the Ummah that they should not follow the way of the transgressing people of the previous Books by concealing the truth with intentions of enjoying benefits in the world, rather than in the Hereafter. Allah says:

‫إن الذين يكتمون ما أنزلنا من البينات والهدي من بعد ما بيناه للناس في الكتاب أولئك يلعنهم ال ويلعنهم اللعنون إل الذين تابوا‬ ‫وأصلحوا وبينوا فأولئك أتوب عليهم وأنا التواب الرحيم‬ Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (2:159-160) Several Qur'anic verses and Ahadith invite people to the way of Allah and drawing them to Allah's way is the best virtue and the most important duty. And this was the way till the Last Day for all the Messengers and their followers. Allah says:

‫ومن أحسن قول ممن دعا إلى ال وعمل صالحا وقال إنني من المسلمين‬ And who is better in speech than he who [says: `My Lord is Allah (believes in His Oneness),' and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: `I am one of the Muslims.' Also, Allah says:

(41:33)

‫قل هذه سبيلي أدعو إلى ال على بصيرة أنا ومن اتبعني وسبحان ال وما أنا من المشركين‬

Say you (O Muhammad ‫)صلى ال عليه وسلم‬: 'This is my way; I invite unto Allah (i.e., to the Oneness of Allah Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e., to the Oneness of Allah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted is Allah (above all that they associate as partners with Him). I am not of the Mushrikun (polytheists, pagans idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah). The Prophet ‫ صلى ال عليه وسلم‬said:

(12:108)

‫من دل على خير فله مثل أجر فاعله‬ One who leads to goodness will receive the same reward as the one who does it. He ‫ صلى ال عليه وسلم‬told Ali:

‫لن يهدي ال بك رجل واحدا خير لك من حمر النعم‬ If Allah guides a single person through you, it is far better for you than the red she-camels. Numerous Qur'anic verses and Ahadith reiterate this point. The `Ulama and the people of Faith should make a greater effort for inviting people unto Allah and take every possible step for showing the way of salvation to the slaves of Allah and for protecting them against destruction. This duty assumes greater importance, especially in this age when people are very concerned with their base and worldly desires and by the misleading and erroneous forces everywhere. There is a decreasing number of people inviting men to the truth whereas the number of those misleading people to atheism and promiscuity are increasing day by day. Allah is the Protector and there is no authority or power with anyone other than Allah, the Exalted, the Mighty. As long as the pilgrims stay in Makkah, they should constantly remember Allah, obey Him and do good deeds. They should perform the prayers and volunteer to do Tawaf of the Ka'bah as much as possible. For a good deed done within the Sacred Mosque brings greater reward. By the same token, a sin committed in the Sacred Mosque is a much more serious matter. The pilgrim should send much blessings on the Prophet ‫ صلى ال عليه وسلم‬as well. HAJJ, UMRAH & ZIYARAH AT A GLANCE To gain love and forgiveness from Allah Almighty the best way to perform Hajj is the way the Prophet (‫وسلم‬ performed. Allah Almighty says:

‫قل إن كنتم تحبون ال فاتبعوني يحببكم ال ويغفر لكن ذنوبكم‬

‫)صلى ال عليه‬

Say if you love Allah,

follow me, Allah will love you and forgive you your sins. (3:31) The best type of Hajj is the Tamattu' type. In Tamattu' Hajj the Pilgrim does not bring sacrificial animals with him. The Messenger of Allah (‫ )صلى ال عليه وسلم‬has commanded his companions to do that. Tamattu' Hajj is to perform Umrah in the months of Hajj and to disengage from Umrah and then again enter into the state of Ihram for Hajj in the same year. UMRAH 1- If you want to perform Umrah, first perform ghusl (total wash), if possible, as you do for Janabah. Next put on the Ihram cloths (Izar & Rida). A female Muslim can wear any decent clothes that does not expose her body and beauty. Then Pronounce the Talbiyah (i.e Labbaiyk which means: I am ready to obey and respond to your call). 2- When you reach Makkah, do Tawaf of the Ka`bah seven times for Umrah starting from ِAl-Hajar Al-Aswad (Black stone) and finishing by it. Then perform two raka'hs behind Muqam Ibraheem, if it is possible, or any place (behind it). 3- After the performance of two raka'hs, go to Safa to perform Sa'i between Safa and Marwah seven times commencing from Safa and ending at Marwah. 4- After completion of Sa'i you may shorten your hair. By this, your Umrah is complete and you may disengage from Ihram clothes and put on normal clothes. HAJJ 1- On the pre-noon of the eighth Dhul-Hijjah enter into Ihram from your place and perform ghusl (total washing) if it is possible and put on the Ihram cloths and repeat the Talbiyah. 2- Set out and stay at Mina to pray Zuhr, Asr, Maghrib, Isha and Fajr Salahs. Every Salah comprising of four raka'hs is to be shortened to two raka'hs only. 3- At Arafah perform Zuhr & Asr Salahs in combination, each Salah is to be shortened to two Raka'hs. Stay there until sunset and implore Allah frequently Facing the Qiblah. 4- When the sun sets, march from Arafah to Muzdalifah. Once at Muzdalifah you should pray Maghrib, Isha and Fajr prayers. Stay there to implore Allah until sunrise. If you are weak and are not able to walk and mingle with the crowd, you

may go to Mina at late night. When the sun is about to rise, walk from Muzdalifah to Mina; when you arrive at Mina, do the following: A: Stone Jamarah Al Aqabah which is located nearest to Makkah. You have to throw seven pebbles, one by one, pronouncing Takbeer at every throw. B: Slaughter a sacrificial animal, eat from its meat and distribute the rest to the indigents. The slaughtering of a sacrificial animal is obligatory on Mutamatti' (who benefits from Umrah to Hajj) and Qarin (who combines Umrah and Hajj). C: Shave or shorten the hair of your head. Shaving is recommended (women should shorten their hair equal to a finger tip length). The order of the three above-mentioned acts is: first, throwing the pebbles, second, slaughtering the sacrificial animal and third to shave or shorten the hair of the head. There is no harm if the order is interchanged. After completion of the above mentioned three acts, you can put on your normal clothes and do all the acts prohibited during the Hajj with the exception of sexual intercourse. 6- Then go to Makkah with the intention to perform Tawaf Al-Ifadhah. (Tawaf Al-Hajj) and to perform Sa'i between Safa and Marwah (Sa'i Al-Hajj). By completion of Tawaf Al-Ifadhah, every act prohibited for the pilgrim during the Hajj time now becomes lawful including sexual intercourse. 7- After completion of Tawaf and Sa'i, go back to Mina in order to spend the two nights of 11th and 12th of Dhul-Hijjah. 8- On the days of 11th and 12th of Dhul-Hijjah, after the sun declines, throw the pebbles at the three Jamarahs. Start with the furthest from Makkah and then the middle one and finally Jamarh Al-Aqabah. Throw seven pebbles at each Jamarah and pronounce the Takbeer every time a stone is thrown. After throwing at the first and the middle Jamarah, implore Allah facing the Qiblah; it is a must that throwing of the stones in these two days (i.e. 11th & 12th) be after Zawal (noon). 9- When you complete throwing the pebbles on 12th Dhul-Hijjah, you may go out of Mina before sunset. If you want to delay going out it is better to spend the night of 13th Dhul Al-Hijjah at Mina and repeat throwing pebbles at the three Jamarahs after Zawal as before. 10- If you want to go back home, you have to perform a Tawaf Al-Wida' (seven rounds around the Ka`bah). As for a woman in post birth state and menstruating women, there is no Tawaf Al-Wida' enjoined on them. 5-

VISITATION OF THE PROPHET'S MOSQUE 1- Going to Madinah at any time with the intention of visiting the Prophet's Mosque is a sunnah, as is performing salah in it. According to a hadith of the Prophet (peace be on him), a salah performed in the Prophet's Mosque is better than a thousand salats in any other place excepting the Sacred Mosque (Masjid al-Haram) in Makkah. 2. There is no Ihram nor Talbiyah for the visit to the Prophet's Mosque, and it should be emphasized that there is no connection whatsoever between this visit and the Hajj. 3. When you enter the Prophet's Mosque, enter with your right foot first, saying the name of Allah the Most High, and evoking blessings on His Prophet (peace be on him), and ask Allah to open the gates of His mercy for you. The recommended words for entering any mosque, including the Prophet's Mosque, are: (‫أعوذ بال العظيم ووجهه الكريم وسلطانه القديم من الشيطان‬ ‫ )الرجيم اللهم افتح لي أبواب رحمتك‬... "A'udhu billahil-adheem wa wajhi hil-kareem wa sultanihil-qadeem mina - shaytanirajeem. Allahhumma, iftah li abwaba rahmatik. (I seek refuge in Allah the Al-mighty, and in His noble countenance and in His eternal power, from Satan the Rejected. O Allah, open to me the doors of Your mercy.) 4. Perform two rak'as of tahiyyat al-masjid (the salat of "greeting of the mosque") after entering the Mosque, preferably in the Rawdah or otherwise anywhere else in the Mosque. 5. Then go to the grave of the Prophet (peace be on him), and standing in front of it and facing it, say in a respectful and hushed voice: (‫" )السسلم عليسك أيهسا النسبي ورحمسة ال وبركاتسه‬Assalamu 'alaika, ayyuhan-nabiyyu wa rahmatul-lahi wa barakatuhu." (Peace be on you, O Prophet, and the mercy and blessings of Allah), and call for the blessings of Allah on him. There is no harm if you add: (‫اللهسم آتسه الوسسيلة والفضيلة وابعثسه المقام المحمود الذي وعدتسه( )اللهسم اجزه عسن أمتسه أفضسل‬ ‫" )جزاء‬Allahumma, atihil-waseelata wal-fadeelata wab-'athul-maqamal-mahmoudal-ladhee wa'adtahu. Allahumma, ajzih 'an ummatihi afdalal-jaza'." (O Lord, give him the right (of intercession) and the favor, and raise him to the praiseworthy station which you promised to him. O Allah, reward him on behalf of his Ummah (people) with the best of rewards.) Then move a little to the right to stand before the grave of Abu Bakr (may Allah be pleased with him). Greet him and supplicate Allah to bestow His mercy and forgiveness on him. Again move a little to the right to stand before the grave of 'Umar (may Allah be pleased with him), and greet him and make supplication for him. 6. It is sunnah to have (Taharah), and visit the Mosque of quba' and offer salah in it, as the Prophet (peace be on him) prayed there and encouraged others to do the same. 7. It is sunnah to visit the graves of al-Baqee' cemetery, and the grave of 'Uthman (may Allah be pleased with him) and the martyrs of Uhud, and the grave of Hamzah (may Allah be pleased with him); to greet them and to pray for the mercy of Allah upon them. The Prophet (peace be upon him) used to visit all these graves and pray for the souls of those who were

buried there. He taught his companions when visiting graves to say: (‫السلم عليكم أهل الديار من المؤمنين والمسلمين وإنا‬ "Assalamu 'alaikum, ahlal-diyar minal-mu'mineen wal-muslimeen. wa inna insha-Allah bikum lahi- qoon. Nasalal-laha lana wa lakumul- 'afiyah. (Reported by Muslim) (Peace be on you, O dwellers of this place from among the Believers and the Muslims, and we will insha-'Allah join you. We ask Allah for security (from the Fire of hell) for ourselves and for you.) According to the Shari'ah besides the mosques and other places mentioned above, there are no other mosques or places in Madinah which are to be visited. Therefore, do not burden yourself by visiting places for which there is no reward or for which, in fact, there might be some blame for doing so. And Allah is the source of guidance.

‫)إن شاء ال بكسم لحقون نسسأل ال لنسا ولكسم العافيسة‬.

WHAT IS REQUIRED OF THE PILGRIMS 1. 2. 3. 4. 5.

6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25.

To repent sincerely of all sins, and to spend on Hajj or 'Umrah out of his lawful earnings. To guard one's tongue from lying, backbiting and slandering. To purify the intention to perform Hajj or 'Umrah solely to seek the pleasure of Allah the Most High. To learn what actions are prescribed by the Shari'ah or Hajj and 'Umrah, and in the event of any difficulty or problem to ask those who know. When the pilgrim arrives at al-miqat (station of Ihram) he is free to choose one of the three types of Hajj (ifrad, tamattu' or qiran). Tamattu' is preferable for a person who has not brought his sacrificial animal with him, while Qiran is preferable for one who has his animal with him. If the person entering Ihram is afraid he may not be able to complete all the rites because of sickness or fear, he should make the condition: "I will return to the normal state in case I am obliged to." The Hajj of children is valid, but it does not fulfill their Islamic obligation of hajj . During the state of Ihram, one may take bath or wash his head or scratch it if need be. A woman may veil her face with her head-covering if she fears that men are looking at her. Many women wear a headband under the veil to keep it away from the face. This action has no basis. It is permissible to wash the Ihram garments and to wear them again, or to change into other Ihram garments. If, during the state of Ihram, one should wear a sewn garment, cover his head, or use scent due to forgetfulness or ignorance, no expiation (penalty or redemptive offering) is required of him. If one is performing Hajj al-tamattu' or 'Umrah, he should stop reciting talbiyah upon arriving at the Ka'bah before beginning his tawaf. Walking with quick, short steps and baring the right shoulder is not permissible during tawaf except during the first three circuits of the Tawaf of Arrival (tawaf al-qudum). This applies to men only. It the pilgrim forgets how many circuits he has performed. i.e., whether three or four, he should count them as three (that is, the lesser of the two numbers). The same procedure is to be followed for Sa'y. In case of large crowds, there is no harm in performing the circuits beyond the Station of Ibraheem or even further beyond, as the whole of the Sacred Mosque is a place of tawaf. It is prohibited for a woman to make tawaf showing her adornments, using perfume, or not covering properly what the Shari'ah requires her to be covered. If a woman's menses begins or she gives birth after entering into Ihram, it is not permissible for her to make tawaf until the flow of blood ceases and she is cleansed. A woman may wear any dress for Ihram as long as it does not resemble men's clothing, show her adornments, or cause temptation to men. To verbalize the intentions for acts of worship other than the Hajj or 'Umrah is an innovation (bid'a), and to say it aloud is even more incorrect. If a Muslim has the intention of making Hajj or 'Umrah, it is forbidden for him to pass by the appointed Station of Ihram (al-miqat) without entering into Ihram. If the pilgrim for Hajj or 'Umrah is arriving by air, he enters into Ihram on the plane when he passes parallel to the Station of Ihram on his route. He is to prepare himself for entering into Ihram during the flight before boarding the plane. If one resides in Makkah, or between Makkah and the Stations of Ihram, he need not go anywhere to take Ihram. In this case, he is to take his Ihram for either Hajj or 'Umrah at his place of residence. In order to increase the number of their 'Umrahs, some people go to al-Tan'im or al-J'iranah after the Hajj and subsequently return for 'Umrah. No support for this practice exists in the Shari'ah. The pilgrim who is performing Hajj al-tamattu' re-enters Ihram on the 8th of Dhul-Hijjah at the place in which he is staying in Makkah, it is not necessary for him to take Ihram from any specified place within Makkah (such as al-Mizab), as

many people do, nor is there any Farewell Tawaf for going out of Makkah at this time. 26. It is preferable to go to 'Arafat from Mina on the 9th of Dhul-Hijjah after the sun has risen. 27. It is not permissible to depart from 'Arafat on the 9th of Dhul-Hijjah before the Sun has set. When the pi1grim departs after sunset, he should do so with ease and dignity. 28. The Maghrib and 'Isha prayers are to be performed after arriving at Muzdalifah, whether at the time of Maghrib or during the period of 'Isha. 29. It is permissible to gather the pebbles for stoning the Pillars from any place within the boundaries of Makkah (al-Haram), not necessarily from Muzdalifah. 30. It is not recommended to wash the pebbles. No report exists to the effect that the Prophet (peace be on him) or his Companions ever did this. Nor are the used pebbles to be used again. 31. It is permissible for women, children and weak individuals to proceed to Mina at the end of the night. 32. When the pilgrim arrives in Mina on the Day of 'Eid (the 10th of Dhul-Hijjah), he should stop reciting talbiyah. The pebbles are to be thrown successively, one by one, at the Stone Pillar of 'Aqabah. 33. It is not required that the pebbles remain where they are thrown; it is only necessary that they be thrown at the Pillar. 34. According to the opinion of scholars, the period of sacrifice extends to the sunset of the third day. 35. Tawaf al-ifadah or al-Ziyarah on the day of 'Eid (the 10th of Dhul-Hijjah) is an essential part of the hajj and hajj is not complete without it. However, it is permissible to delay it until the end of the stay in Mina. 36. The person making qiran between Hajj and 'Umrah offers one Sa'y only. The same is true in the case of ifrad, if the person keeps his Ihram until the day of an-Nahr. 37. On the Day of Sacrifice, it is preferable that the pilgrim do things in the following order: begins by throwing pebbles at the Pillar of 'Aqabah: then offers his sacrifice: then shaves or clips his hair, he then makes tawaf of the Ka'bah followed by Sa'y . Changing this order is, however, permissible. 38. Returning to full normal state is attained after one has done the following: (a) thrown the pebbles at the Pillar of 'Aqabah; (b) shaved his head or clipped some of his hair, (c) done tawaf al-ifada with Sa'y. 39. If the pilgrim decides to shorten his stay in Mina, it is necessary that he departs from Mina before the sunset. 40. For a child who cannot do the throwing of pebbles, his guardian throws on his behalf after throwing his own pebbles. 41. A person who is not capable of going to the throwing due to old age, illness or pregnancy is permitted to appoint someone else (his proxy) to do the throwing on his or her behalf. 42. The proxy first throws his own pebbles and thereafter, without leaving the place, throws the pebbles on behalf of the person whom he represents at each of the three Pillars. 43. Except for the residents of the Sacred Mosque, it is obligatory on anyone who is doing hajj al-tamattu' or hajj al-qiran to sacrifice a sheep or to share in the seventh part of a camel or a cow. 44. If the pilgrim is unable to make this sacrifice, he must fast three days during the Hajj and seven days after returning home. 45. It is preferable that these three days of fasting be completed before the Day of 'Arafat so that he is not fasting on that day, or otherwise that he fast on the 11th, 12th and 13th of Dhul-Hijjah. 46. It is permissible to fast these three days either consecutively or separately, and the same applies to the seven days of fasting at home. 47. The Farewell Tawaf (tawaf al-wida') is obligatory for every pilgrim excepting menstruating or postpartum women. 48. To visit the Prophet's Mosque in Madinah is a sunnah, whether it is done before the hajj or after it. 49. When you enter the Prophet's Mosque, it is sunnah to pray two rak'as of tahiyyat al-masjid (the salah of greeting the mosque). Although you can perform this salah anywhere in the Mosque, it is preferable to perform it in the Rawdah. 50. Visiting the graves of the Prophet (peace be on him) and others is allowed for males only, and not for females, so that they would not have to travel for such a visit. 51. Rubbing and wiping one's hands against the walls of the chamber containing the Prophet's tomb, kissing it, or doing circuits around it are all innovations which are prohibited. Such things were not done by our upright ancestors. In particular, making tawaf around the chamber is shirk (ascribing partners to Allah). 52. It Is also shirk to call upon the Prophet (peace be upon him) for the fulfillment of a need or to remove a grief. 53. The Prophet's life in his grave is in the state of barzakh (the state of existence between death and resurrection on the Day of Judgement) and is in no way similar to his life on earth before his death. The nature and reality of the life of barzakh is known only to Allah the Most High.

54. People who stand in front of the Prophet's grave, raising their hands and making supplications, are doing something alien to Islam. This is an innovation in the religion. 55. Visiting the grave of the Prophet (peace be on him) is neither obligatory nor a condition for the completion of the Hajj, as some people believe. 56. The hadiths cited by some people prescribing visitation of the Prophet's grave either have weak authority or are fabricated. 50 SIMPLE THINGS TO DO DURING HAJJ [1] Smile at another Muslim(not ghair mahrams) [2] Say Salaam to strangers( not ghair mahrams) [3] Shake someone's hand and ask about their health(not ghair mahrams) [4] Buy tea for someone [5] Offer to get someone's groceries [6] Sit with a Hajj group from another country and ask about Islam in their village [7] Carry someone's bags for them [8] Guide someone ill to the sick bay/ hospital [9] Shun vain talk [10] Recite talbiyah loudly, encouraging others [11] On the days of Eid, walk through the tents reciting talbiyah loudly reminding others [12] Gather stones for people who are unable to do so [13] Offer to throw on behalf of unable Hajjis [14] Guide people to the Jamarat [15] Lower your gaze [16] Remind people of the lives of the Sahaabah [17] Read Qur'an with the Tafseer [18] Recite the authentic Dhikrs of the morning and evening [19] Make dua during your Sajdah [20] Stand to the side of a gate and offer people water/tea as they leave [21] Give major attention to shy people in your group [22] Remind people of patience, why they came here, and the example of our Ulamaa' in Hajj [23] Explain a Hajj Khutbah you may have heard to those around you [24] Explain the importance of purifying ones actions for the sake of Allah [25] Try not to complain over everything [26] Make dua for forgotten friends (and the author of this list) [27] Don't allow Muslims to fight during Hajj [28] Help people find a place to sleep [29] Remember - during the heat - the unending torment of hellfire [30] Say 'Laa ilaaha illa Allah, wahdahu laa sharika lah, lahul Mulk wa lahul hamd, wa Huwa 'ala kulli shay'in Qadeer' 100x [31] Say the dua of entering the market place when you go there [32] Give charity to those who sell meager things (sandals/eggs) [33] Attend the Halaqahs that are given in Mina [34] Try to Stay for the 13th of Dhul Hijjah [35] Remind people to go home as better Muslims [36] Forgive people that wrong you [37] Talk to 10 different people from 10 different countries [38] Compliment someone sincerely [39] Visit the hospital and thank Allah for all that he has given you [40] Take young Muslims and invite them to sit with the elders. Make them the center of attention. [41] Attend the gatherings or lectures of the pious and Ulama [42] Always try and offer good words to others and keep a check on one's anger [43] Ask about the health of senior people in your group. Make sure they are attended to. [44] Focus hard on helping those immediately near you [45] Take people to the slaughter house and help them / Or assist them in purchasing their slaughter coupons [46] Remember specific blessings Allah has bestowed upon you and say Alhamdulillah [47] Pray to Allah using his 99 most beautiful names (Al Asmaa' al Husna) [48] Use a Miswak [49] Fill your pockets with candies / sweets and give to the children that you meet [50] Always intend reward from Allah for everything you go through during Hajj