A Guide to Hajj and Umrah english islamic book pdf

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Introduction
All perfect praise is due to Allaah. We praise Him and seek His help and
forgiveness, and We repent to Him. We seek refuge with Allaah from the evils
of our own selves and from our evil deeds. Whomsoever Allaah guides cannot
be misled, and whomsoever He leads astray cannot be guided. We bear witness
that there is no god except Allaah alone, with no partner or associate, and we
bear witness that Muhammad is His slave and Messenger. and that of his
companions as well as all those who follow them in righteousness until the Day
of Resurrection.
Hajj is one of the finest and most honored acts of worship. It is one of the pillars
of Islam with which Allaah The Almighty sent Muhammad and without
which a person’s religious commitment is incomplete.
We should know that worship cannot bring a person closer to Allaah The
Almighty and cannot be accepted by Him unless it meets two conditions:
1 – Sincerity towards Allaah The Almighty alone. That is, that it is performed to
seek the countenance of Allaah The Almighty and the Hereafter, and is not done
to show off, to enhance one’s reputation or for worldly gain.
2 – Following in the tradition of the Prophet in word and deed. Following
the Prophet can only be achieved by knowing his Sunnah.
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Hence, the one who wants to worship Allaah The Almighty by doing any act of
worship has to learn the teachings of the Prophet from the scholars through
written or oral sources. Scholars who have inherited the knowledge of the
Prophet and have taken their position in his Ummah (nation) must apply
what they have learnt from their Prophet in their worship, conduct and
dealings with others and convey this to the Ummah and call them to it so that the
legacy of the Prophet can be attained in knowledge, action, and preaching. In
this way, they will be among the victorious who have believed and done
righteous deeds and advised each other to truth and advised each other to
patience.
What follows is a summary of the rites of Hajj and ‘Umrah (lesser pilgrimage),
written in accordance with the knowledge I have of the texts of the Quran and
Sunnah. I ask Allaah The Almighty to render it as sincere for Him and beneficial
for His worshippers.
Etiquettes of Traveling:
Whoever wants to travel for Hajj or other such acts of worship has to renew in
his heart the intention of drawing close to Allaah The Almighty in all his states
and conditions so that his words, deeds and spending may indeed draw him
close to Allaah The Almighty. This is because the reward of deeds depends upon
the intentions behind them and every person will receive the reward according to
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what he has intended. The traveler should display noble manners such as
generosity, tolerance, magnanimity, cheerfulness towards his companions,
assistance towards them with his money and effort, bringing joy and happiness
to their hearts as well as observing all the acts of worship that Allaah The
Almighty made obligatory upon him and avoiding all prohibited matters.
Also, the traveler should take ample provision and money with him and an
additional amount to face any situation that may arise requiring that extra
amount.
The traveler should recite in his journey what is reported from the Prophet .
Amongst these are:

If one puts his leg on his mount he is to say “Bismillaah (in the name of
Allaah).” Then, when he has settled upon it he should mention the grace of
Allaah The Almighty upon His worshipers by easing for them different types of
mounts. Then he should say: “Allaahu akbar (Allaah is the Greatest),” three
times, and then, “Subhaan allathi sakhkhara lana hatha wa ma kunna lahu
muqrineen wa innaa ila rabbina lamunqaliboon (Exalted is He who has
subjected this to us, and we could not have [otherwise] subdued it. And indeed
we, to our Lord, will [surely] return). Allaahumma innaa nas’aluka fi safarina
haatha al-birra wat-taqwa wa min al-‘amali ma tardhaa. Allaahumma
hawwin ‘alayna safarana haatha watwi ‘anna bu‘dah. Allaahumma anta assaahibu fis-safar wa’l-khaleefah fil-ahl. Allaahumma inni a‘oothu bika min
wa‘thaa’ as-safar wa ka’aabat al-manthar wa soo’ al-munqalab fil-maali wal-
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ahli wal-walad (O Allaah, we ask You for righteousness and piety in this
journey of ours, and we ask You for deeds which please You. O Allaah,
facilitate our journey and let us cover its distance quickly. O Allaah, You are
the companion on the journey and the custodian of the family (the one who
guards them in a person’s absence). O Allaah, I seek refuge with You from the
difficulties of travel, from being in a bad predicament, and I seek refuge with
You from an ill-fated outcome with regard to wealth, family and children).”
1- The traveler should say Takbeer (Allaahu Akbar) whenever ascending and
Tasbeeh (Subhaan Allaah) when descending.
2- If one makes a stop, then he should say: “A’oothu bi kalimaat-illaah ittaammati min sharri ma khalaq (I seek refuge in the perfect words of
Allaah from the evil of that which He has created).” According to the
Prophet : “Whoever says so, then nothing will harm him until he
moves on from that place.”
Women Traveling
It is not permissible for a woman to travel to perform Hajj or for any other
purpose without a Mahram. It makes no difference whether the journey is long
or short, or whether there are other women with her or not, or whether she is
young or old. This is due to the broadness of the statement of the : “No
woman should travel except with a Mahram.” [Al-Bukhaari & Muslim]
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The wisdom behind the prevention of the woman from traveling without a
Mahram is her lacking in reason. Also, she is unable to defend herself and may
be abused by men. She may be deceived or compelled to do something she may
not otherwise do. She may also be religiously weak so that she may rush due to
her desires and thus be abused. Thus, the reason for a Mahram’s presence being
required is so that he can look after her, protect her honor and defend her.
The Mahram must be an adult of sound mind. A child who has not yet reached
puberty is not fit to be a Mahram, and neither can someone who is not of sound
mind.
A Mahram with respect to traveling is the husband and all men whom she is
forever forbidden to marry because of blood ties, breastfeeding or marriage ties.
The woman’s male Mahrams by ties of blood are of seven types:
1- The woman’s forefathers, no matter how far back the line of ascent goes,
whether through her father or her mother.
2- Her male offspring, starting from her sons and grandsons, no matter how
far down the line of descent goes and whether they are descended from
her sons or daughters.
3- Her brothers, whether they are her full or half brothers.
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4- The sons of her brothers, whether they are the sons of her full or half
brothers.
5- The sons of her sisters, whether they are the sons of her full or half sisters.
6- Paternal uncles, whether they are full or half brothers to her father.
7- Maternal uncles, whether they are full or half brothers to her mother.
The people who are Mahram to a woman because of blood ties are also
Mahram because of Radhaa‘ (breastfeeding), for the Prophet said: “
Breastfeeding makes forbidden ( for marriage) what is forbidden through
blood ties.” [Al-Bukhaari & Muslim]
Mahrams by Marriage:
1- Sons and grandsons of the husband, no matter how far the line of
descent goes and whether they are descended from his sons or
daughters and whether they are from a wife before, with her (cowives), or after her.
2- The forefathers of the husband, no matter how far back the line of
ascent goes and whether on his father’s or on his mother’s side.
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3- Husbands of the daughters and granddaughters, no matter how far the
line of descent goes and whether they are descended from the sons or
daughters. This kind becomes prohibited (in marriage) once the
marriage contract is concluded, and even if he is to be separated from
her by death, divorce or annulment, the prohibition remains
permanently valid.
4- Husbands of mothers and grandmothers, no matter how far back the
line of ascent goes. However, such husbands do not become Mahrams
for the daughters or granddaughters of their wives except after
consummating the marriage with them. Whenever the marriage (of
their mothers) is consummated, then the husband becomes a Mahram
to the daughters of his wife whether they are from a husband before or
after him. Also, he becomes Mahram to the daughters of her sons and
daughters even if he later divorces her. However, if he has concluded
the contract of marriage of a woman then divorced her before
consummating the marriage, then he will not be a Mahram to her
daughters or granddaughters.
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The Prayer of the Traveler:
The Islamic religion is based upon ease. It does not involve any hardship or
difficulty. Whenever there is a difficulty, Allaah The Almighty opens the doors
of ease. Allaah The Almighty Says (what means): {He has chosen you and has
not placed upon you in the religion any difficulty.} [Quran 22:78]
Moreover, the Prophet said: “The religion (of Islam) is ease.” [AlBukhaari]
The Islamic scholars have stated that hardship shall bring alleviation. That is,
that the presence of a difficulty necessitates that concessions be made to effect
ease.
Because travel is often difficult, its rulings are made easy. Amongst the
examples of this are:
1- It is permissible for the traveler to do Tayammum (dry ablution) if he does
not have water or if he has some but needs it for food and drink. However,
if he believes that he may reach water before the end of the time of the
prayer that is due upon him, then it is better for him to delay the prayer
until he reaches water to purify himself with it.
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2- A Muslim on a journey is to start shortening the prayer consisting of four
Rak‘ahs (units) to only two Rak‘ahs as soon as he leaves his town or city
until he returns to it, no matter how long his journey is. This is because it
was proved in Saheeh Al-Bukhaari from Ibn ‘Abbaas and his father,
that, “The Prophet stayed in Makkah for nineteen days in the year of
the Makkah conquest during which he shortened prayers, and stayed in
Tabook for twenty days during which he shortened the prayers.”
However, if the traveler performs prayer behind a resident (i.e. not a
traveler) Imaam, in the case of the prayer that consists of four Rak‘ahs,
then he has to pray the complete four Rak‘ahs, and this is whether he
started with the Imaam at the beginning of the prayer or during it. So
when the Imaam says the final Tasleem (“As-salaamu ‘alaykum wa
rahmatullaah (may the peace and mercy of Allaah be upon you)”), he has
to get up and complete the four Rak‘ahs. The same applies for the three
Rak’ah prayers as well. This is based upon the words of the Prophet :
 “The Imaam is appointed to be followed, so do not contradict
him.” [Al-Bukhaari & Muslim]
 And the broadness of his words: “Pray whatever you catch (with
the people), and whatever you miss, complete it.” [Al-Bukhaari &
Muslim]
 Ibn ‘Abbaas and his father, was asked, “Why does the traveler
pray two Rak’ahs when he prays alone and four when he follows an
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Imaam who is a resident (non-traveler)?” He said, “That is the
Sunnah” – meaning, that it is the way of the Messenger of Allaah
.
 Whenever Ibn ‘Umar and his father, prayed with the Imaam,
he would pray four Rak‘ahs and when he prayed on his own he
would pray two (i.e. while traveling).
3- It is permissible for a traveler to combine the Thuhr prayer and the ‘Asr
Prayer and, likewise, to combine the Maghrib Prayer and the ‘Ishaa’
prayer at the due time of either of them if one needs to do so. It is better
for the one who is permitted to combine prayers to combine them
according to what suits his/her situation most.
However, if he does not need to combine them, then he should not do so.
For example, if he stops at a place in which he does not intend to leave
except after the time of the other prayer becomes due, then it is better for
him to perform each prayer at its due time and not to combine the prayers.
This is because there is no need for doing so.
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Mawaaqeet of Hajj:
These are the fixed places that the Prophet demarcated for the one who
intends to perform Hajj or ‘Umrah to don his Ihraam (ritual consecration) from.
They are five places:
1- Thul-Hulayfah: This is also called Abyaar ‘Ali. It is ten Maraahil
(stations) from Makkah. It is the Meeqaat (point) for the people of
Madeenah and whoever passes through it other than them.
2- Al-Juhfah: This is an ancient village five Maraahil from Makkah. It is
now ruined and is no longer suitable for housing pilgrims, so people have
shifted to another place called Raabigh. It is the Meeqaat. for the people
of Ash-Shaam (the Levant) and whoever passes through it other than
them.
3- Yalamlam: This is a mountain or a place in Tihaamah about two Maraahil
from Makkah. It is the Meeqaat for the people of Yemen and whoever
passes through it other than them.
4- Qarn Al-Manaazil: This is nowadays called As-Sayl. It is about two
Maraahil from Makkah. It is the Meeqaat for the people of Najd and
whoever passes through it other than them.
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5- Thaatu ‘Irq: This is also called Adh-Dhuraybah and is two Maraahil from
Makkah. It is the Meeqaat for the people of Iraq and whoever passes
through it other than them.
Regarding those who dwell in places that are nearer to Makkah than these
Meeqaats, then they are to assume Ihraam for Hajj or ‘Umrah from where they
reside. The people of Makkah assume Ihraam from Makkah.
If someone’s route is to the right or left of the Meeqaats, he should assume
Ihraam when he becomes parallel to the nearest Meeqaat to him. Similarly,
those who travel by plane should assume Ihraam once they know that they are
flying over the Meeqaat. They should be prepared and wear the clothes of
Ihraam before they become parallel to the Meeqaat from above. Once they
become parallel to it, then they should intend Ihraam immediately and should
not delay it. Some people who are traveling by plane to offer Hajj or ‘Umrah do
not assume Ihraam when they become parallel to the Meeqaat; rather, they delay
it until the plane lands at the airport. This is not permissible because it is a
transgression of the limits of Allaah The Almighty. However, if someone passes
through the Meeqaat while he does not intend to perform Hajj or ‘Umrah, then
he intended afterwards to perform Hajj or ‘Umrah, then he should assume
Ihraam from the place he initiated his intention and there is no blame upon him.
Whoever passes through the Meeqaats while not wanting to perform Hajj or
‘Umrah, but merely seeking go to Makkah to visit a relative, trade, seek
knowledge, medical treatment or the like, does not have to assume Ihraam. This
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is because of the Hadeeth reported by Ibn ‘Abbaas and his father, who said,
“The Prophet specified the Meeqaats then said: ‘They are for the people at
those very places, and for those who come through those places with the
intention of performing Hajj or ‘Umrah.’” [Al-Bukhaari & Muslim]
He confined the ruling to the person intending to perform Hajj or ‘Umrah.
Consequently, this indicates that whoever does not want to perform Hajj or
‘Umrah does not have to assume Ihraam from them.
It is not a must to perform Hajj or ‘Umrah for he who has already fulfilled the
obligation of Hajj, which is obligatory only once in a lifetime. The Prophet
said: “Hajj is once in a lifetime, and any more than that is voluntary.” [Abu
Daawood, An-Nasaa’i & Ibn Maajah] But it is better for him not to deprive
himself of the supererogatory acts so that he may be rewarded, especially since
assuming Ihraam is easy for him during this era, and all perfect praise is due to
Allaah The Almighty.
The Types of Hajj:
There are three types of Hajj: Tamattu‘, Ifraad and Qiraan.
Tamattu’ means initially entering Ihraam for ‘Umrah only during the months of
Hajj (Shawwaal, Thul-Qi’dah and Thul-Hijjah). When the pilgrim reaches
Makkah, he performs Tawaaf (circumambulation of the Ka’bah) and Sa‘y
(walking between mounts As-Safaa and Al-Marwah) for ‘Umrah, then shaves
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his head or cuts his hair short, and exits Ihraam. Then, when the day of AtTarwiyah, which is the 8th of Thul-Hijjah, comes, he enters Ihraam again for
Hajj only, and does all the actions of Hajj.
Ifraad means entering Ihraam for Hajj only. When the pilgrim reaches Makkah,
he performs Tawaaf Al-Qudoom (the Tawaaf of arrival) and Sa‘y for Hajj, but
he does not shave or cut his hair and does not exit Ihraam; rather, he remains in
Ihraam until he exits Ihraam after stoning the Jamarat Al-‘Aqabah (large
stoning area) on the day of ‘Eed. If he delays the Sa‘y of Hajj until after the
Tawaaf of Hajj, then there is no harm.
Qiraan means entering Ihraam for both ‘Umrah and Hajj together; or entering
Ihraam for ‘Umrah first and then including Hajj in that before starting the
Tawaaf of ‘Umrah. This is done by intending that the Tawaaf and Sa‘y will be
for both Hajj and ‘Umrah.
The actions done in Qiraan are the same as those done in Ifraad, except that the
pilgrim doing Qiraan has to offer a Hady (sacrificial animal) whereas the
pilgrim doing Ifraad does not.
The best of these three types of Hajj is Tamattu‘. This is what the Prophet
enjoined upon his companions and urged them to do. Even if a person enters
Ihraam for Qiraan or Ifraad, it is still strongly recommended for him to change
his intention to ‘Umrah, then complete ‘Umrah and exit Ihraam, so that he
would then be performing Tamattu‘. He may do that even after doing Tawaaf
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Al-Qudoom and Sa‘y – because when the Prophet did Tawaaf and Sa‘y
during his Farewell Pilgrimage, and his companions were with him, he told
everyone who did not have a Hady to change his intention and make his Ihraam
for ‘Umrah and to cut his hair and exit Ihraam. He said: “Had I not brought
the Hady with me, I would do what I have commanded you to do.” [AlBukhaari]
Someone may intend to make Hajj Tamattu‘, then becomes unable to complete
‘Umrah before standing at ‘Arafah; in this case he has to join his Hajj with an
‘Umrah, and it becomes Qiraan. Let us give two examples to make the matter
clearer.
First example: A woman intended to perform Hajj Tamattu‘. That is, she
entered Ihraam for ‘Umrah so that she could then exit Ihraam and perform Hajj
in the same year. But then she got her menses or post-partum bleeding before
performing Tawaaf and she did not become pure except at the time of standing
at ‘Arafah. In that case, she should intend combining the Hajj with ‘Umrah and
so it becomes Qiraan. She should retain her state of Ihraam and do whatever
the pilgrim does except that she should not perform Tawaaf around the Sacred
House or perform Sa‘y between As-Safa and Al-Marwah until she becomes pure
and performs Ghusl (ritual bathing).
Second example: Someone is prevented from entering Makkah before the Day
of ‘Arafah. He should then intend combining his Hajj with ‘Umrah, and so it
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becomes Qiraan. He should then retain his Ihraam and perform the rituals of
Hajj.
The Pilgrim who has to Offer Hady:
This is the pilgrim who intends to do Hajj Tamattu‘ or Qiraan, and not the one
who intends to do Hajj Ifraad.
The one who intends to perform Hajj Tamattu‘ is the one who enters Ihraam for
‘Umrah during the months of Hajj – that is, after the month of Shawwaal begins

  • and then exits Ihraam then assumes Ihraam again for Hajj in the same year. If
    he assumes Ihraam for ‘Umrah before the month of Shawwaal begins, he will
    not be deemed as performing Hajj Tamattu‘ and does not have to offer Hady,
    whether he fasted Ramadhaan in Makkah or not. Fasting Ramadhaan in Makkah
    has no relation to this. What counts is the time of assuming Ihraam for ‘Umrah;
    that is, if it is before the month of Shawwaal begins, then he does not have to
    offer Hady. However, if he does so after the month of Shawwaal begins, then he
    has to offer Hady if all obligatory conditions are met. As for what some lay
    people believe that what counts is fasting Ramadhaan and that whoever fasts in
    Makkah does not have to offer Hady and whoever does not, has to offer it, then
    this is an incorrect belief.

The one who intends to perform Hajj Qiraan is the one who enters Ihraam for
both ‘Umrah and Hajj together, or enters Ihraam for ‘Umrah first then includes
Hajj in that intention before starting the Tawaaf of ‘Umrah. There is no Hady
obligatory upon the one who intends to perform Hajj Tamattu‘ or Qiraan unless
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he is not a resident of the area of Al-Masjid Al-Haraam (the Sacred Mosque).
But if he is a resident there, he does not have to offer Hady.
Those who reside in the area of Al-Masjid Al-Haraam are the people of the
Haram and those who are near it, meaning the distance between them and the
Haram is not deemed a traveling distance, such as the people of Ash-Sharaa’i (a
village near Makkah). Hady is not obligatory upon them. As for those who are
far from Al-Haram, meaning that there is between them and the Haram a
distance that is deemed travel, such as the people of Jeddah, then they have to
offer a Hady.
Whoever is from the people of Makkah and has traveled to another place to seek
knowledge or the like, then returns to it intending to perform Hajj Tamattu‘,
does not have to offer Hady for what counts is the place of his residence and
home, which is Makkah. But if he has moved to live in a place other than
Makkah then returns to it intending to perform Hajj Tamattu‘, then he has to
offer Hady. This is because he is not residing in the area of Al-Masjid AlHaraam.
The Hady obligatory upon the one who intends to perform Hajj Tamattu‘ or
Qiraan is a sheep or goat that meets the conditions of a sacrificial animal of
`Eed, or one seventh of a camel, or one seventh of a cow. If the pilgrim is unable
to make this sacrifice then he must fast three days during the Hajj and seven
days after returning home. It is permissible for him to fast the days of Tashreeq,
which is the 11th, 12th and 13th of Thul-Hijjah.
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He is also allowed to fast them before this time after performing Ihraam for
‘Umrah. However, he must not fast them during the Day of ‘Eed nor on ‘Arafah
for the Prophet prohibited fasting on the days of the two ‘Eeds and also
forbade fasting on the Day of ‘Arafah. It is permissible to fast these three days
either consecutively or separately, but he should not delay them till after the
days of Tashreeq. The same applies to the seven days of fasting at home; one
may fast them consecutively or separately.
The proper time of slaughtering the Hady is the Day of ‘Eed (10th of ThulHijjah) and the three days after it. Whoever slaughters his Hady before those
days, his sheep will be slaughtered merely for its meat and it will not suffice as a
Hady. This is because the Prophet did not slaughter his Hady before the Day
of ‘Eed. Also, the Hady is one of the rites of Hajj and the Prophet said:
 “Learn from me your rituals (of Hajj and ‘Umrah).” [Muslim]
 “All the days of Tashreeq are days of sacrifice.” [Ibn Hibbaan in his
Saheeh and Ad-Daaraqutni in his Sunan] The days of Tashreeq are the
three days that come after the day of ‘Eed.
It is allowed to slaughter during those days, day and night. However, it is better
to do that during the day. It is also permissible to slaughter in Mina or in
Makkah but Mina is better, except if slaughtering in Makkah will be more
beneficial for the poor while slaughtering in Mina will not be of much benefit.
One should do whatever is more beneficial and suitable. According to this, if
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one delays offering his Hady until the 13th of Thul-Hijjah and slaughters it in
Makkah, then there is no harm.
One should know that the making of the Hady obligatory upon the one who is
able, or fasting upon the one who cannot find Hady, is not in any way a penalty
or a type of exhausting one’s body in vain. On the contrary, it is a type of
completion and perfection of the rituals of Hajj and ‘Umrah. Out of the mercy
and kindness of Allaah The Almighty, He The Exalted prescribed for His
worshipers what would complete and perfect their worship and that which
brings them close to their Lord, increases their rewards and raises high their
ranks. Spending in it will be returned and efforts in it will be highly appreciated.
Many people do not observe this benefit nor appreciate it. So you may find them
avoiding it and seeking every means to not do it. Some of them even perform
Hajj Ifraad so as not to offer a Hady. In this way, they deprive themselves of the
reward of Hajj Tamattu‘ and that of Hady. This is indeed heedlessness that one
has to beware of.
A Description of ‘Umrah
If the pilgrim wishes to assume Ihraam for ‘Umrah, he has to discard his
clothes, perform Ghusl like that done to cleanse oneself of Janaabah (sexual
impurity) and apply whatever perfume is available, musk or whatever, to his
head and beard. It does not matter if traces of that perfume remain after he enters
Ihraam because of the Hadeeth narrated by ‘Aa’ishah who said, “When the
Prophet wanted to enter Ihraam, he would perfume himself with the best
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perfume he could find, then I would see shining traces of that musk on his head
and beard after that.” [Al-Bukhaari & Muslim]
Performing Ghusl when entering Ihraam is Sunnah (recommended) for both
men and women, even post-partum bleeding or menstruating woman, because
the Prophet commanded Asmaa’ Bint ‘Umays when she was bleeding
following childbirth, to perform Ghusl when she entered Ihraam, and to wear a
cloth (as a sanitary pad) and enter Ihraam. [Muslim]
Then after doing Ghusl and putting on perfume, the pilgrim should put on the
Ihraam garments and – apart from the post-partum bleeding or menstruating
woman – pray the obligatory prayer if it is the time of an obligatory prayer,
otherwise he should pray two Rak‘ahs with the intention of performing the
Sunnah prayer of Wudhoo’ (ablution). When the pilgrim has finished praying he
should enter Ihraam and say, “Labbayk ‘Umrah (In response to Your call I
perform ‘Umrah).”
Then, he should recite the Talbiyah (Hajj or ‘Umrah-related chant) saying,
“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna
al-hamda wan-ni‘mata laka wal-mulk, laa shareeka lak (Here I am, O
Allaah, here I am. Here I am, You have no partner, here I am. Indeed all
praise and blessings are Yours, and all sovereignty. You have no partner).”
The man should raise his voice with the Talbiyah while the woman should recite
it in a low voice such that only the person who is beside her can hear it.
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If the person who is entering Ihraam fears some obstacle that may prevent him
from completing his pilgrimage (such as sickness, an adversary, or being
stopped from proceeding any further), then he should stipulate a condition when
entering Ihraam by saying, “If I am prevented then my exiting Ihraam is where I
am prevented” – that is, if something prevents me from completing my
pilgrimage such as sickness or delay etc, then I will exit my Ihraam there and
then. The Prophet commanded Dhubaa‘ah Bint Az-Zubayr when she
wanted to enter Ihraam but she was sick, to stipulate such a condition, and said:
“Your condition is valid with your Lord.” [Al-Bukhaari & Muslim]
If he stipulates this condition and something happens to prevent him from
completing his pilgrimage, then he can exit his Ihraam and does not have to do
anything (i.e. offer a sacrifice in compensation).
But the one who does not fear that an obstacle may prevent him from
completing his pilgrimage does not have to stipulate any conditions, because the
Prophet did not stipulate conditions nor did he command everyone to do so.
Rather, he told Dhubaa‘ah Bint Az-Zubayr to do that because she was sick.
The one in Ihraam should recite the Talbiyah a great deal, especially when
circumstances and times change, such as when ascending or descending, or
when night or day begins. After that he should ask Allaah The Almighty for His
good pleasure and for Paradise, and seek refuge in His mercy from the Hellfire.