Secrets, Benefits and Targets of Hajj best islamic books pdf in english

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“And proclaim to the
people the Hajj
[pilgrimage]; they will
come to you on foot and
on every lean camel; they
will come from every
distant pass.”
[Quran 22:27]
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Secrets, Benefits and Targets of Hajj
Allaah Has Legislated acts of worship and rituals for
great wisdom and important purposes. These acts of
worship purify the souls and hearts and bring the slave
closer to Allaah. There are common meanings that are
shared by all acts of worship, while there are other
specific ones that are peculiar to every act of worship.
One of the great acts of worship is Hajj that has great
secrets and wisdom that should be realized, felt and
contemplated by the pilgrims while performing this
obligatory act of worship so that its objective and effect
would be achieved.
Hajj is one of the greatest occasions in which one is
trained to fear Allaah, honor His Symbols and His
Sacred Ordinances.
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The Hajj Described
The Meeqaat
Upon arriving at the Meeqaat, one should perform
Ghusl (a ritual bath), perfume yourself, but not your
pilgrimage garments, and put the two-piece garment
on with no headgear.
The garments should not be form-fitting; one piece
to cover the upper part of the body, and the second to
cover the lower part.
The woman’s Ihraam garment (i.e. garment of
pilgrimage) is any decent, loose garment that covers
her entire body and that fulfills all Islamic conditions
‘Arafaat
Mina
Muzdalif
ah
Makkah
Meeqaa
t
Mina
Makkah
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of Hijaab, while exposing her face, hands and not using
any perfumes.
If the time for an obligatory prayer comes whilst
assuming Ihraam, you should perform it. If not, you
may pray two voluntary Rak’as after ablution.
 You should initiate the state of Ihraam by proclaiming
the type of Hajj you intend to perform.
o For Hajj Al-Ifraad (performing Hajj only) you
should say: “Labbayka Allaahumma Hajjan”.
o For Hajj Al-Qiraan (performing Hajj and „Umrah
jointly without terminating the state of Ihraam
after Sa‟y) you should say: “Labbayka ‘Umratan wa
Hajjan”.
o For Hajj At-Tamattu’ (performing Hajj & Umrah
separately starting with Umrah) you should say: "Labbayka 'Umrah".  Then, you repeat the supplication of Hajj, called Talbiyah, saying: "Labbayka Allaahumma Labbayk. Labbayka la shareeka laka labbayk. Innalhamda wanni‟mata laka walmulk, la shareeka lak".  When you are in the state of Ihraam, you are not allowed to do any of the following: wear any formfitting clothes, cut or shave any hair from any part of the body, use perfumes on the body or clothes, clip English.islamweb.net/emainpage Page 5 your nails, engage in hunting, eat game meat (unless it was not exclusively hunted for you or for another pilgrim), contract a marriage or have sexual intercourse and all matters leading to it.  As for a woman pilgrim, she is forbidden to wear a Niqaab (i.e. a veil that is tied on the face), or gloves. However, in the presence of men she draws down a veil from her head to cover her face. Upper garment Lower garment Slippers Pilgrim’s garment English.islamweb.net/emainpage Page 6 Arriving in Makkah  Upon arriving at the sacred mosque in Makkah (AlMasjid Al-Haraam), you should enter with your right foot and say: (In the name of Allaah! O Allaah! Exalt the mention of Your Messenger. O Allaah! Forgive my sins, and open the gates of Your Mercy for me)."  You should enter in a manner expressing humility and gratitude to the blessings He conferred upon you. English.islamweb.net/emainpage Page 7 Tawaaf  Proceed towards the Ka'bah and before starting Tawaaf, one should stop uttering the Talbiyah. Before you start Tawaaf, make sure that the sheets of Ihraam are in the IdhDhtibaa‟ position (Idh-Dhtibaa‟ is wrapping the upper sheet of Ihraam below the right arm and hanging it over the left shoulder so that the right shoulder is uncovered), this is done exclusively during Tawaaf.  Proceed to the Black Stone to start Tawaaf. Kiss the Black Stone if possible without causing any harm to others, saying: “Allaahu Akbar” If one cannot kiss it, then he should touch it with the right hand, and then kiss that hand. Otherwise, simply point at it with the right hand saying, “Allaahu Akbar.” You should circle the Ka‟bah seven times, keeping the Ka‟bah to the left and immerse yourself in the mention of Allaah, supplicating and asking for forgiveness.  Hastening the first 3 rounds which is known as Raml, and walk normally the remaining rounds. Idh-Dhtibaa’ Position English.islamweb.net/emainpage Page 8 Once you reach the Yemenite corner (which is the corner immediately before the Black stone corner), you should touch it with your right hand, if possible, without kissing it, saying, "Allaahu Akbar." If touching it is not possible, then you should not point at it or say, "Allaahu Akbar". While passing between the Yemenite and Black Stone corners, it is recommended to say: “Rabbana Aatina Fid-Dunya Hasanatan Wa Fil-Aakhirati Hasanatan Wa Qina 'Athaab AnNaar.”  Repeat what you did during the first round in all the 7 rounds. Whenever you pass by the Black Stone, you should say, “Allaahu Akbar”.  After Tawaaf, cover your right shoulder again and go to Maqaam Ibraaheem and recite: "Wattakhithoo Min Maqaami Ibraaheema Musalla." [Quran 2:125] you should recite this in Arabic if you know how, otherwise just perform two Rak'as behind Maqaam Ibraaheem (if possible or anywhere in the mosque when crowded). Recite chapter 109 of the Quran in the first Rak'ah and chapter 112 in the second. Then drink Zamzam to your fill. English.islamweb.net/emainpage Page 9 Praying behind Maqaam Ibraaheem Black Stone Yemenite corner Rabbana Aatina Fid-Dunya Hasanatan Wa Fil-Aakhirati Hasanatan Wa Qina 'Athaab An-Naar English.islamweb.net/emainpage Page 10 Sa‟y  After that, you should go to the area of Sa‟y , and as you approach mount As-Safa, you should recite verse 158 of chapter Al-Baqarah in the Quran which states: Inna As-Safa Wal-Marwata Min Sha‟aairillaah  Then one should say: “I start from the place Allaah started with (i.e. As-Safa).” This is to be said only in the first leg. Climb mount As-Safa, face the Ka‟bah and recite the following, “Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, La Ilaaha Illallaah Wahdahu La Shareeka Lah, Lahulmulku Wa Lahulhamdu, Yuhyee Wa Yumeet Wa Huwa „Ala Kulli Shay‟in Qadeer, La Marwah Safa 2 Green Marks English.islamweb.net/emainpage Page 11 Ilaaha Illallaah Wahdah, Anjaza Wa‟dah Wa Nasara „Abdah Wa Hazamal Ahzaaba Wahdah.”  You should repeat this supplication a third time, adding, “Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, La Ilaaha Illallaah Wahdahu La Shareeka Lah, Lahulmulku Wa Lahulhamdu, Yuhyee Wa Yumeet Wa Huwa „Ala Kulli Shay‟in Qadeer, La Ilaaha Illallaah Wahdah, Anjaza Wa‟dah Wa Nasara „Abdah Wa Hazamal Ahzaaba Wahdah.” then supplicate with any supplication you wish.  You should then start Sa‟y by walking towards AlMarwah. Upon reaching the first green marking, you should walk hurriedly until you reach the second green marking, without harming others, and then walk at a normal pace again until you reach mount Al-Marwah. Running is exclusively for men; women should walk at a normal pace.  By reaching Al-Marwah, you would have completed one of the seven legs of Sa‟y, and you should do exactly as you did at As-Safa.  You should continue to do this until all seven legs are completed. Going from As-Safa to Al-Marwah is considered as one leg and likewise going from AlMarwah to As-Safa is considered as one leg. English.islamweb.net/emainpage Page 12 Shaving the Head or Trimming the Hair After Sa‟y, (i.e. walking between Safa and Marwah seven times) if you are performing Hajj At-Tamattu' it is preferable to trim (and not shave) your hair and with this you end your 'Umrah rites.  At this stage, the prohibitions of the state of Ihraam are lifted and you can resume your normal life. However, if you are performing Hajj Al-Qiraan or AlIfraad, you should remain in the state of Ihraam and this Sa‟y suffices you from having to do it at the end of Hajj. English.islamweb.net/emainpage Page 13 Tarwiyah Day  On this day (8th of Thul-Hijjah), a pilgrim performing Hajj At-Tamattu‟ should assume Ihraam again from where he is staying saying: "Labbayka Allaahumma Hajjan". It is recommended that he performs Ghusl, perfumes himself, but not his pilgrimage garments before assuming Ihraam. Pilgrims performing Ifraad or Qiraan Hajj should have already assumed Ihraam from the Meeqaat and remained in that state.  If one fears that something may happen to prevent him from continuing Hajj, then he should add when assuming Ihraam (at the end of the abovementioned Talbiyah):“If anything hinders me from continuing, then my state of Ihraam terminates where I am hindered.” However, one should not say this if he/she does not expect anything to prevent him/her from completing Hajj  It is better to leave for Mina in the morning before zenith.  In Mina, the pilgrims pray 5 prayers; Thuhr, 'Asr, Maghrib and 'Ishaa of the 8th and Fajr of the 9th
(‘Arafah day). Thuhr, ‘Asr and ‘Ishaa’ are shortened to
two Rak’as, but are not combined. One should
increase the mention of Allaah, supplication, and
repeat Talbiyah (“Labbayka Allaahumma labbayk.
Labbayka la shareeka laka labbayk. Innalhamda
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wanni‟mata laka walmulk, la shareeka lak”). Talbiyah
continues until „Eed Day when one starts throwing
the pebbles (Jamaraat).
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Standing at „Arafah
 On this day (9th of Thul-Hijjah), one should head to
the area of mount „Arafah after sunrise and stay there
until sunset.
 One should pray Thuhr and ‘Asr at ‘Arafaat,
shortened and combined during the time of Thuhr.
 One should make sure they stay within the
boundaries of ‘Arafaat, but not necessarily standing
on mount ‘Arafah.
 One should spend that day glorifying Allaah,
supplicating and asking forgiveness, raising their
hands in supplication as did the Prophet, sallallaahu
„alayhi wa sallam. One may also recite the Quran or
utter Talbiyah.
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Proceeding towards Muzdalifah
 After sunset, on ‘Arafah day, one should quietly and
reverently leave for Muzdalifah in compliance with
the advice of the Prophet, sallallaahu „alayhi wa sallam.
 In Muzdalifah, the pilgrim combines Maghrib and
‘Ishaa’ prayers, shortening the ‘Ishaa’ prayer to two
Rak’as.
 It is mandatory to spend the night in the area of
Muzdalifah and perform the Fajr prayer of the next
day in Muzdalifah.
 Old men, women and weak people may leave
Muzdalifah after midnight. This also applies to those
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with them in the group and who must move with
them (a husband and so on). After praying Fajr on the
10th, one should immerse themselves in the
remembrance of Allaah supplicating Him.
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Throwing the Pebbles (Jamaraat)
 On „Eed Day, and before the sun rises, one should
head to Mina to throw the pebbles.
 One should walk calmly, repeating Talbiyah, one
should go to Makkah and perform Tawaaf Al-Ifaadhah
by circling the Ka‟bah seven times and praying two
Rak’as behind Maqaam Ibraaheem, without causing any
harm to Muslims, otherwise anywhere in the Haram.
Then one should perform Sa’y between Safa and
Marwah if he/she is performing Hajj At-Tamattu‟, or if
one is performing Al-Qiraan or Al-Ifraad types of Hajj
and did not perform it with their first Tawaaf (i.e. the
arrival Tawaaf).
 After Tawaaf Al-Ifaadhah the state of Ihraam ends and
all restrictions are lifted, including sexual intercourse
with one’s spouse. Tawaaf Al-Ifaadhah may be delayed
until the days spent in Mina are over.
Pebbles
Wrong sizes
Correct size
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 It is permissible for one to perform these rites in any
order; one may slaughter before stoning, do Tawaaf
before shaving etc.
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Spending the nights in Mina
 After Tawaaf Al-Ifaadhah one should return to Mina
and spend the days of Tashreeq there (11th, 12th and
13th of Thul-Hijjah).
 The first two nights are an obligatory rite of Hajj and
must be fulfilled and the third one is optional.
 During each of the days, one should stone the three
stone pillars called “Jamaraat” (small, medium and
Jamratul-‘Aqabah) saying: “Allaahu Akbar” with each
throw of the seven pebbles, stoned successively at
each pillar.
 The time of stoning the 3 Jamaraat is after zenith. It is
recommended, after stoning the first and the second
Jamrah, to face the direction of the Qiblah and
Jamaraat Path
Small
Middle Jamrah Jamrah
Large
Jamrah
Makkah Mina
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supplicate Allaah. However, this is not to be done
after stoning the largest Jamrah (Jamratul-‟Aqabah).
 One should stone the three stone pillars called
“Jamaraat” (small, medium and Jamratul-‘Aqabah)
saying: “Allaahu Akbar” with each throw of the seven
pebbles, stoned successively at each pillar.
 Those who choose not to spend the extra night in
Mina must leave Mina before sunset of the 12th of
Thul-Hijjah, or else they are obliged to spend the
night there.
 Those who choose to spend this extra night should
stone the 3 stone pillars on the 13th of Thul-Hijjah as
they did in the previous days.
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Farewell Tawaaf
 The farewell Tawaaf is the final rite of Hajj. When one
intends to leave Makkah and return to his home
country, then one should go to Makkah and perform
the Farewell Tawaaf around the Ka’bah and let that be
the last thing they do in Makkah.
 Women in their menstrual or postnatal period are
exempted from this Tawaaf.
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Selected Fataawa on Hajj
Performing Hajj vs. helping a relative marry
Question: Assalaamu Alaykum! Since my childhood I
have been hearing from religious speakers that we
should not perform Hajj if there are any girls in our
blood relation who could not get married due to
financial problems and if there is no one in our family,
we should look after our 7th neighbor. However, if
there are no girls in either case, then we can perform
Hajj, otherwise we have to help them. They said that by
doing so, Allaah will accept our deed more than going
to Hajj. Is this correct? May Allaah give you all more
health and blessings.
Answer: As for what you mentioned that one should
not perform Hajj if he has unmarried (immediate)
female relatives, and that one should spend his money
to help her get married instead; this statement is
incorrect if what you are referring to is the obligatory
Hajj.
As a matter of fact, whoever did not perform his
obligatory Hajj while fulfilling all its prerequisites must
perform it immediately. This is in accordance with the
Saying of Allaah (which means):
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 {And [due] to Allaah from the people is a pilgrimage
to the House – for whoever is able to undertake the
journey.}[Quran 3:97]
 {So race to [all that is] good.}[Quran 3:97]
Therefore, it is not permissible for someone to delay
performing Hajj while he is able to perform it unless he
has a valid (Islamically accepted) excuse. Besides, one
does not know what might happen to him; he may be
able now but could become unable later.
However, if you are referring to an optional Hajj,
then, in this case, the Muslim Jurists have different
opinions concerning which of the two deeds is better,
whether it is performing an optional Hajj or giving
charity? Imaam Abu Haneefah holds the opinion that
performing Hajj is better. Furthermore, Imaam Maalik
stated: „Performing Hajj is better if there is no famine.‟
However, some other scholars said that charity is better
than performing an optional Hajj.
We, in Islamweb, support the opinion which states
that performing an optional Hajj is better except if the
charity is given to a poor relative or to Muslims who are
in dire need for it. If the choice is between performing
Hajj and giving charity without any added factors, then
in such a case, Hajj is better than charity since Hajj is
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both a physical and financial act of worship. This is also
the position taken by Imaam Ibn Taymiyyah .
Furthermore, the marriage of a girl does not depend
on her financial status since it is the husband who is
required to bear all marriage-related expenses.
However, if in a given country, women bear some
marriage-related expenses, then, in this case, some
scholars stated that giving her charity is better.
Finally, we do not know of any scholar who took the
position of preventing relatives of unmarried girls from
performing Hajj; rather, the difference between the
scholars is limited to the matter of preference. Allaah
Knows best.
Rites & rulings of Hady for a TamattuHajj Question: I intend to perform the obligatory Hajj, Allaah willing, with my mother and wife this year. I have read that the best kind of Hajj is Tamattu‟. So, what should I do? I live in the city of Jeddah and I wish that you instruct me about the best way of performing the Tamattu‟ Hajj and whether or not I have to slaughter a Hady (sacrificial animal). English.islamweb.net/emainpage Page 26 Answer: A Muslim who intends to perform Hajj has the option of assuming the state of Ihraam (ritual consecration) with any one of the three types of Hajj, namely, Ifraad, Qiraan, or Tamattu, but the best type is a
TamattuHajj. Thus, if one intends to commence the state of Ihraam with the Tamattu Hajj and he lives in
Jeddah, then he must assume the state of Ihraam from
Jeddah, as indicated in the prophetic narration related
by Ibn „Abbaas that the Prophet , when specifying
the Mawaaqeet (plural of Meeqaat, the specified place for
the pilgrims to commence their state of Ihraam from),
said: “And whoever lives within these places should
assume Ihraam from his own dwelling place.” [AlBukhaari & Muslim]
The description of the TamattuHajj is as follows: A pilgrim assumes the state of Ihraam with the intention of performing „Umrah. Assuming Ihraam is the intention of commencing the rituals of „Umrah and then saying, “O Allaah, in response to your call I perform „Umrah then perform Tamattu Hajj.” Or “O Allaah, in
response to your call I perform „Umrah followed by Hajj,”
then one starts saying Talbiyah, “Labbayka Allaahumma
labbayk, labbayka la-shareeka laka labbayk. Innalhamda
wanni„mata laka walmulk, la shareeka lak. (O Allaah, here I
am in response to Your call. There is no partner to be
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associated with You. Praise, grace and sovereignty are Yours.
There is no partner to be associated with You).”
Upon arriving to Makkah, one should perform Tawaaf
(circumambulation) for „Umrah, then perform Sa„y
(walking between Mounts Safa and Marwah), then shave
or shorten the hair. Shortening the hair in this case is
preferable, so that some hair would be left to be shaved
or shortened in Hajj. As one finishes Tawaaf, Sa„y and
shaving or shortening his hair, he ends the state of
Ihraam for the „Umrah. After that, he should remain in
Makkah until the day of the 8th of Thul-Hijjah, when once
again he should commence the state of Ihraam with the
intention of performing Hajj and carry out all the rituals
of Hajj, like all other pilgrims in terms of going to Mina
on the 8th of Thul-Hijjah, standing within the area of
„Arafah on the 9th and then depart after sunset to
Muzdalifah and spend that night there.
On the 10th of Thul-Hijjah, he should go to Mina in
order to stone the pebbles at the Jamrah (Pillar) of Al-
‘Aqabah and slaughter his Hady (sacrificial animal). This
is the obligatory Hady for the TamattuHajj; Allaah Says (what means): {Then whoever performs „Umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals.} [Quran 2:196] English.islamweb.net/emainpage Page 28 After that, he should shave (or shorten) the hair, perform Tawaaf Al-Ifaadhah and then Sa„y for his Hajj because the pilgrim who performs Tamattu Hajj is
required to perform Tawaaf and Sa„y twice each – one
Tawaaf and Sa„y while performing his „Umrah, and
another Tawaaf and Sa„y of his Hajj. Then, he should
spend two nights at Mina (11th and 12th). This is for the
pilgrim who wishes to leave early, but those who wish
to delay their departure and stay through the last night
would spend three nights (11th-13th).
During each of these days, the pilgrim stones the
three Jamaraat (pillars): Jamrat As-Sughra (the small
pillar), Jamrat Al-Wusta (the middle pillar), and Jamrat
Al-‘Aqabah consecutively starting after zenith.
Each Jamrah requires the throwing of seven pebbles
the size of a chickpea that is thrown consecutively while
saying, “Allaahu Akbar” with every pebble. Once he
throws the Jamaraat on the days of Tashreeq (11th, 12th
and 13th of Thul-Hijjah) and wants to leave Makkah and
return to his home country, he should perform the
Farewell Tawaaf, which is one of the obligatory rituals
of Hajj.
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However, a woman who menstruates before
performing this Tawaaf is not required to do it. By doing
all these rituals, a pilgrim completes all his Hajj rituals.
The rites of the Tamattu’ Hajj are similar to the rites of
the Qiraan and Ifraad Hajj with the exception that the
Tamattu’ Hajj includes performing Tawaaf and Sa„y
twice and that a pilgrim ends the state of Ihraam after
his „Umrah and must slaughter a Hady.
We advise our visitor to take a book explaining the
rituals of Hajj with him to help him with all he needs to
know about the Hajj rites.
In the future, we advice him to immediately ask the
scholars whom he trusts whenever he encounters
problems or is confused about any Sharee„ah ruling.
Allaah Knows best.
A pilgrim offering Udh-hiyah
Question: Salaam. I would be going for Hajj for 20 days.
During this period, I would be in Makkah
and Madeenah. I know that I would be slaughtering an
animal for Hajj, but Do I have to do slaughtering back
home as well as I give Zakaah every year?
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Answer: It is an obligation for whoever performs Hajj
Qiraan or Hajj Tamattu’ to offer a sacrificial animal in
Makkah but the one who performs Hajj Ifraad is not
obliged to do so.
According to the view of the majority of the scholars
slaughtering an Udh-hiyah (a sacrificial animal –
usually a sheep) on the days of „Eed (for whoever is not
in Hajj) is a confirmed Sunnah from the Prophet and
not an obligation in principle. It is a recommended act
for both a pilgrim and for a non-pilgrim.
Therefore, if a pilgrim wants to offer a sacrifice on the
days of „Eed in addition to the Hady (sacrificial animal
as a part of the Hajj rituals), then he can do so and he
will be rewarded for doing so, Allaah willing. He has
the choice to offer the Udh-hiyah either in his country or
in Makkah.
However, some scholars are of the view that a
pilgrim is not required to offer the Udh-hiyah (sacrifice
of „Eed), and that the Sunnah for a pilgrim is only to
offer a Hajj sacrifice (Hady). Allaah Knows best.
Payment of debts before Umrah or Hajj
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Question: I owe money to banks for use of credit cards.
I need to know, if I can go for „Umrah and Hajj, without
clearing my debts? Secondly, I want to sponsor my
mom and my younger brother for Hajj this year. Do I
have to clear my debts before I sponsor them for Hajj?
Please advise in the light of the Quran and Hadeeth,
whether I can sponsor them for Hajj and whether I can
go for „Umrah.
Answer: Anyone who intends to perform Hajj or „Umrah
while indebted and the payment is due, and he would
not be able to perform Hajj or „Umrah after paying the
debt; such a person must pay his debt first, because
settling debts is obligatory. Hajj is not obligatory upon
an indebted person.
However, if he is confident that he will be able to pay
his debt after coming back and the lender permits him
to perform Hajj or „Umrah, then he can perform them.
In the same vein, if one has a long-term debt and he is
confident that he will be able to pay his debt after
returning from Hajj, then he can perform Hajj or „Umrah
without seeking the permission of the lender. Allaah
knows best.
Physically unable to perform Hajj
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Question: Assalaamu Alaykum; As Hajj is near, and as I
am in poor health, I am wondering if I could perform
something that is similar to Hajj and still reap the
benefits and the closeness to Allaah. Is there anything
close to Hajj that I can do instead of the journey because
I have a bad heart and I don‟t think that I could take the
walking running and everything. Please advise me on
this matter, Shukran. Wakid Amin Muhammed
Answer: If you did not perform your obligatory Hajj
and you have a chronic disease (from which there is no
hope of cure) and you are unable to perform Hajj
because of this disease while being financially able to
perform Hajj; then, in this case, you are obliged to
appoint someone to perform Hajj and „Umrah on your
behalf.
If the person whom you appoint performs Hajj on
your behalf, then you become acquitted from the
obligation of performing Hajj. Appointing someone to
perform Hajj on your behalf serves as if you have
performed it yourself.
Believing that you may not be able to walk and do
Sa‟y (walking between mounts Safa and Marwah) may
be just a doubt which is due to people frightening
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others about the difficulty of Hajj. Indeed you may get
on a wheelchair (which is prepared for elderly and
weak people) when performing Tawaaf, Sa‟y or any of
the rituals of Hajj. Things have become much easier
than before, praise be to Allaah. Therefore, if you are
able to get on a wheelchair, then you are obliged to
perform Hajj by yourself.
However, if you had already performed your
obligatory Hajj, then you are not obliged to appoint
someone to perform Hajj and „Umrah on your behalf.
Donating the cost of Hajj to the needy may, in some
cases, be better than optional Hajj even though the
optional Hajj is, in principal, better than donating
optional charity.
Imaam Ibn Taymiyyah said: „„Performing Hajj as
legislated is better than donating non-obligatory charity.
However, if a person has needy relatives, then donating to
them is better; the same applies if there are people who are in
urgent need for this donation. But if both Hajj and donating
in charity are optional, then Hajj is better because it is a
physical and financial act of worship.‟‟ Allaah Knows best.
When to assume Ihraam
English.islamweb.net/emainpage Page 34
Question: I had planned to go for ‘Umrah. I am living in
Riyadh. But I am not going directly to Makkah. First, I
will visit my relatives in Jeddah and after that I will go
to ‘Umrah from there. I want to travel by bus (Public
transportation from Riyadh to Jeddah). So, my
question is about wearing the Ihraam. Can I wear the
Ihraam from Jeddah? It‟s not possible for me to wear it
from Riyadh because the bus will not stop in Meeqaat
because it‟s a public transportation. (Not special ‘Umrah
purpose bus). And also, if I wear the Ihraam from
Riyadh, I will not perform ‘Umrah the same traveling
day, I mean, I will perform it the next day. So, I am
confused, can you help me in this matter. I will go to
‘Umrah in three days.
Answer: Whoever lives in Riyadh and wants to perform
‘Umrah has to assume his Ihraam from the Meeqaat, Wadi
As-Sayl (a place designated by the Prophet to
assume Ihraam from) if he is traveling by road. As for
those traveling by air, then they should assume Ihraam
whenever they pass over any Meeqaat area.
One cannot delay his Ihraam until he reaches Jeddah
even if he intends to visit his relatives or to stay there
for his work. This is based on the saying of the Prophet
: “The residents of Madeenah should assure the
Ihraam from Thul-Hulayfah, the people of Syria from
English.islamweb.net/emainpage Page 35
Al-Juhfa and the people of Najd from Qarn. And these
Mawaaqeet (plural of Meeqaat) are for the residents of
those places, and for travelers who come through those
places (or parallel to them) with the intention of
performing Hajj and ‘Umrah.” [Al-Bukhaari & Muslim]
The person who passes by the Meeqaat without
assuming Ihraam and does not return to it to assume
Ihraam (from the Meeqaat) before performing his rituals
must slaughter a sheep as expiation, and should
distribute its meat among the poor of Makkah.
The above ruling is for whoever decided to perform
‘Umrah and crossed the Meeqaat without assuming the
state of Ihraam. If one was hesitant in his decision of
performing ‘Umrah and did not firmly decide to
perform it after completing his commitments in Jeddah,
and thereafter he decided to perform ‘Umrah, then, in
this case, he can assume his Ihraam from the place
where he is staying, i.e. Jeddah. This is for the narration
that the Prophet said: “And whoever is living within
these boundaries can assume Ihraam from the place he
starts, and the people of Makkah can assume Ihraam
from Makkah.” Allaah knows best.
Performing Hajj without husband‟s Consent.
English.islamweb.net/emainpage Page 36
Question: What is the ruling on a woman who has three
children and decides to go for Hajj without having
permission from her husband? When I advised her and
told her she is not allowed to do that, she objected by
saying that Allaah made things easy for her and
summoned her for Hajj and thus she can do nothing but
obey Him. In addition, she says that she saw a dream
that would come true. She also mentions that she hears
verses from the Quran about Hajj when she is asleep.
She is determined to go even if she gets a Fatwa that her
Hajj is impermissible.
Answer: The majority of scholars hold the opinion that
it is permissible for a woman to go on her obligatory
Hajj even if her husband does not permit her. Their
evidence is that no precedence is to be given to the
rights of husband over her individual obligations.
Consequently, a husband is not allowed to prevent his
wife from performing Hajj because this is a personal
obligation upon her to perform.
According to the scholar‟s soundest opinion, the
Shaafi„i scholars ruled that, a woman must seek the
permission of her husband for performing obligatory
and optional acts of worship, because when she goes
for Hajj, she will fail to observe the rights of her
husband. They argued that priority should be given to
English.islamweb.net/emainpage Page 37
people‟s rights over personal ones, and that the
obligation of Hajj can be delayed.
The preponderant view, however, is that of the
majority of scholars, who said that a woman is allowed
to go to Hajj without permission from her husband.
Consequently, it is permissible for the woman in the
question to go to Hajj if she is going to perform the
obligatory Hajj. However, she must be in the company
of a Mahram or a trustworthy group of people.
If she had performed Hajj before, then she cannot go
without the permission of her husband. In this case, she
is not permitted to object to the rulings of Allaah and
transgress the limits of Sharee„ah if she truly seeks to
please Allaah; Allaah Says (what means): {It is not for a
believing man or a believing woman, when Allaah and
His Messenger have decided a matter, that they should
[thereafter] have any choice about their affair. And
whoever disobeys Allaah and His Messenger has
certainly strayed into clear error.} [Quran 33:36]
It is impermissible for a believer to give precedence
to his desires and wishes over what Allaah Legislates.
If the woman in question wishes to perform a voluntary
Hajj, then she is advised to gently ask her husband and
English.islamweb.net/emainpage Page 38
treat him well and try to convince him to permit her to
travel. If he does not permit her, she is not permitted to
perform a voluntary Hajj. Allaah Knows best.
Performing Hajj with her brother in law
Question: My sister is planning to go for Hajj this year,
Insha Allaah, with her husband. Can I go with them, as
I have no other Mahram?
Answer: In principle, a man is not a Mahram of his sister
in law. So, she should not travel with him even if her
sister is travelling with them.
The issue of a woman who wants to travel in order to
perform Hajj and could not find a Mahram is
controversial among the Muslim scholars .
The majority of the Muslim scholars are of the
opinion that Hajj is not obligatory upon the woman
who cannot find a Mahram to accompany her on her
obligatory Hajj trip. However, Imaam Shaafi‟i, Imaam Ibn
Taymiyyah and others believe that it is lawful for
the woman who cannot find a Mahram to go to Hajj
without a Mahram provided she travels in the company
of trustworthy people who would protect her.
English.islamweb.net/emainpage Page 39
Based on this opinion, we believe that you may go to
Hajj in the company of your sister and her husband
provided you are performing your obligatory Hajj.
Allaah knows best.
Using contraceptives until she performs Hajj
Question: Assalaam Alaykum! I would kindly like to
ask you for help in this issue. I am getting married in
few months In Shaa‟ Allaah and my husband and I are
confused over what decision to make regarding
contraception. Since my husband has already gone to
Hajj but I haven‟t, we would really like to go to Hajj
together next year In Shaa‟ Allaah. But that would
mean that I would have to take contraceptives in order
to prevent pregnancy. My question is, would it be best
to not take anything and leave it for Allaah to decide
whether I get pregnant and not go to Hajj next year, or
is it permissible to take contraceptives for a limited time
until I can ensure that Hajj is possible for me next year
In Shaa‟ Allaah? Note that I don‟t like the idea of
taking pills or hormones into my body, but for me, Hajj
next year would be a dream. We‟re confused over what
English.islamweb.net/emainpage Page 40
decision is the most correct one, so please help. Your
help is highly appreciated, many thanks.
Answer: The scholars stated that a woman is
permitted to use contemporary contraceptives in order
to achieve a religious benefit, provided this is done with
the consent of the husband. Therefore, it is permissible
for you to use contraceptives to prevent pregnancy
until you perform your obligatory Hajj.
However, you should resort to the least harmful
contraceptive method, like coitus interruptus
[withdrawing before ejaculation]. Allaah Knows best.
Widow performing Hajj during her Iddah Question: The husband of an old woman, more than 50 years old has just died, she would like to perform hajj along with her two nephews, although she is still within Iddah. Is it allowed? Answer: According to the majority of Muslim scholars a widow whose husband has recently died must English.islamweb.net/emainpage Page 41 remain at her husband's house for four lunar months and ten days. She is not allowed to go out unless there is a pressing need. This ruling is based on the narration of the husband of Faari'ah (the sister of Abu Sa‟eed AlKhudri ) who died and left her in a remote house. So, she asked the Prophet to allow her to return to her family because her husband neither left her an owned house nor enough sustenance. Thereupon, the Prophet said: "Remain in the house where you received the news of your husband's death until the end of your Iddah (4 months and ten days).” [Maalik & At-Tirmithi]
Besides, Al-Bayhaqi reported that Umar Ibn alKhattab used to force women (whose husbands recently died and who did not yet finish theirIddah) to
go back home after having travelled a distance in the
desert. Ibn Qudaamah said: „Such a widow is required
to go back home if she was still during her Iddah term, even if she has set out to perform her obligatory Hajj. This is so because she can perform Hajj the following year, but she cannot make up herIddah.‟ This means that a woman
must remain home until she completes her Iddah and English.islamweb.net/emainpage Page 42 should delay Hajj until the next season. Allaah knows best. Dress of men and women during Hajj Question: During the pilgrimage in Makkah, men are dressed in white and women are dressed in black, I would like to know why exactly men are dressed in white and women in black? Answer: It is desirable for a man to cover himself with two white clothes for Ihraam. Ibn 'Abbaas narrated that the Prophet said: "Wear white clothes as it is the best color, and enshroud your dead in it." [Ahmad]. Some scholars are of the view that this is the desirable color for women as well. However, we do not know of any scholar who is of the view that it is desirable for a woman to be dressed in black for her Ihraam. Indeed many women wear black clothes for Ihraam as it is a habit in their country to wear black clothes outside the house. Anyway, black dress is far from being beautiful or attractive, and is thus English.islamweb.net/emainpage Page 43 recommended in general for women to wear. Allaah knows best. Having menses upon reaching the Meeqaat Question: This is on behalf of my spouse. As we are aware, a woman during her menstruating period cannot do Tawaaf of Ka'bah. We are intending to go for Hajj this year. Our route plan as decided by the tour manager is via Medina. On reaching the Meeqaat if she happens to have her periods, then she believes she has to take Ghusl and put on her Ihraam intending for Hajj Tamattu' and 'Umrah. But she cannot go round the Ka'bah and cannot perform any prayers as well. My questions are: 1) Does it mean she has to stay back at her place of accommodation in Makkah till she is purified. 2) Once she becomes pure, can she perform Ghusl at her place of accommodation and put on her Ihraam or does she have to return to the Meeqaat and perform Ghusl there and then put on her Ihraam. 3) If there is no time left for 'Umrah and the 8th of Thul-Hijjah comes, then what is binding on her? Does she have to perform Ghusl, put on her Ihraam, intend for Hajj and proceed to Mina and perform all the other Hajj rituals English.islamweb.net/emainpage Page 44 without performing any prayers? 4) Can a pilgrim (male or female) change their Ihraam clothes during the said period from the 8th of Thul-Hijjah to 13th ThulHijjah? I mean can they replace their Ihraam with another Ihraam? 5) What is the best Ihraam for women? Answer: If a woman assumes her Ihraam to perform 'Umrah (minor pilgrimage) and then has menstruation, she should remain in the same status and must refrain from doing any of the nullifiers of Ihraam. However, she is not permitted to pray or to perform Tawaaf (circle the Ka'bah) as long as she is in menstruation. She must wait in Makkah or anywhere else until she becomes pure and then she can perform Tawaaf, Sa‟y, and cut her hair, and by doing so her 'Umrah is completed. However, if her menses continue until the 8th of ThulHijjah when Hajj starts, she has to include the intention of Hajj with the intention of 'Umrah. Hence, her Hajj becomes the Qiraan type of Hajj (intending to do Hajj and 'Umrah together in which one only performs the actions of Hajj and 'Umrah is combined to it by intention only), and must slaughter Hady (a sacrificial animal). English.islamweb.net/emainpage Page 45 She therefore performs all the rituals of Hajj but does not perform Tawaaf until she becomes pure. The evidence is the narration of the Prophet when he said toAa’ishah : “Perform all the rituals of a
pilgrim but do not circumambulate around the Ka’bah.”
[Al-Bukhaari & Muslim] Meaning that she would assume
her Ihraam from the Meeqaat, utter the Talbiyah (i.e.
uttering the type of Hajj one intends to perform) saying:
“Labbayka Allaahumma Hajj” (O Allaah, in response to
Your call, I perform Hajj [mention the type of Hajj one
intends to make] [Qiraan, Tamattu’ or Ifraad]), then she
spends the night at Mina, stands at the Mount of
Arafaat, throws the pebbles (Jimaar) and performs Sa‟y
between mounts Safa and Marwah, and other rituals of
Hajj but should delay Tawaaf until she becomes pure.
As regards your question about changing the Ihraam
during Hajj; if you mean changing the Ihraam garment,
then this is permissible at all times on the condition that
there is no perfume on the new one. However, if you
mean changing the intention to perform Hajj instead of
‘Umrah (i.e. Hajj Al-Qiraan) then this has already been
discussed. To conclude, changing the intention from
one ritual to another has many forms among which is
what has already been discussed above. Allaah knows
best.
English.islamweb.net/emainpage Page 46
Tawaaf Al-Ifaadhah for woman in menses
Question: Would you please answer me as soon as
possible as I am traveling on Feb. 23 from Canada to
perform Hajj? My question is regarding the monthly
period. I am expecting my period after Arafaat. Since we
booked our return flight two or three days after
throwing the pebbles (Jamaraat); what is the ruling for
Tawaaf Al- Ifaadhah if a woman has her period and she is
not able to perform it before traveling?
Answer: Tawaaf Al-Ifaadhah is one of the pillars of Hajj.
There are four pillars of Hajj:
 Ihraam (i.e. the intention of performing Hajj or Umrah or both of them and putting on the Hajj nonformfitting garments).  Staying at the area of mount „Arafah.  Tawaaf Al-Ifaadhah (circumambulating the Ka‟bah after spending the night at Muzdalifah).  Sa‟y (walking) between Safa and Marwah. All these acts could be done by a menstruating woman or the woman who is in her confinement period except the act of Tawaaf Al-Ifaadhah, for the saying of the English.islamweb.net/emainpage Page 47 Prophet toAa‟ishah ” Perform all the rituals of a
pilgrim but do not circumambulate around the Ka’bah
(i.e. Tawaaf Al-Ifaadhah)”. [Al-Bukhaari & Muslim]
On this basis, our opinion is that the sister should
perform all the rites of Hajj except Tawaaf, as the
Prophet ordered Aa‟ishah . The people with whom she is performing Hajj should wait for her till she completes all the rites of Hajj. This is based on the narration reported by Imaams Muslim and Al-Bukhaari that Safiyyah (the wife of the Prophet ) had her monthly period during Hajj. When the Prophet was informed about this, he said, “Is she going to hold us here (till she performs her rites of Hajj)?” He was told that she had already performed all her Hajj rites except the Farewell Tawaaf. Thereupon, the Prophet said, "There is no harm then, (i.e. we can leave)". This narration clearly shows that if a woman does not perform Tawaaf Al-Ifaadhah then she has to wait until she performs it after her period terminates and her Mahram (a husband or unmarriageable relatives) should wait for her. If she cannot wait till she becomes pure for unavoidable reasons and there is no chance for her to English.islamweb.net/emainpage Page 48 delay her journey, like facing legal problems (or any other problem) if she does so; in this case she can return to her destination and remain in the state of Ihraam till she can return to Makkah again to complete the remaining rites when she becomes pure. However, if there is difficulty in doing so, then she may perform Tawaaf while wearing nappies, and then sacrifice a sheep and distribute it among the needy people of Makkah for leaving out an obligatory act. This opinion is held by a group of Muslim scholars. They support their opinion by many evidences such as the sayings of Allaah (which mean):  {So observe the duties of Allaah and fear Him as much as you can} [Quran 64:16].  {Allaah burdens not a person beyond his scope.} [Quran 2:286]. No doubt, waiting till the monthly period finishes may cause unbearable problems, and this contradicts the above mentioned verses. There are basic rules in Islam that also support this opinion, such as the rule that states: “Performing all conditions and obligations in Islam depends on one's ability English.islamweb.net/emainpage Page 49 to accomplish them”. Those who cannot perform any act must perform their alternates, if there are any. For example one may perform Tayammum (dry ablution) when water is unavailable or cannot be used (for certain reasons). However, if there are no alternatives set by Isalmic Law to these conditions and obligations, then one is excused from them. To conclude, being in the state of ritual purity is a condition for the validity of Tawaaf. However, if one is unable to perform it he/she is excused from it like the one who cannot use water to prepare for prayer and cannot do its alternative (Tayammum) then one is excused from purifying himself and can pray without having ritual purity. Therefore, ritual purity can be waived for Tawaaf AlIfaadhah in case of unavoidable circumstances, and one performs it as clarified earlier. Imaams Ibn Taymiyyah and Ibn Al-Qayyim supported the latter opinion (permitting a menstruating woman or the one who is in her confinement period to do Tawaaf English.islamweb.net/emainpage Page 50 when she is in dire need) very strongly. Shaykh Ibn Baaz also issued the same Fatwa. Allaah knows best. Spending only part of the night in Muzdalifah Question: I am going for Hajj this year, In Shaa Allaah
with a group. For throwing the great pebbles (Jamarat
Al-„Aqabah), they do not want us to sleep the whole
night in Muzdalifah and then throw in the morning.
They want to move us after midnight from Muzdalifah
and throw the pebbles around 1 or 2 am, and then go
for Sa‟y and Tawaaf before Fajr. What should I do?
Should I go with them or should I stay the whole night
in Muzdalifah? If I go with them, would I have to offer
Fedyah (an expiation animal) or not? For information, I
will have my wife with me and we are around 30 years
old.
Answer: Spending the night at Muzdalifah is one of the
pillars of Hajj. This is the view of the majority of the
Muslims scholars , amongst whom are the four
known Imaams. They only differed on defining the
compulsory period which one must stay.
Imaams Shaafi’i and Ahmad ruled that spending
the first half of the night is compulsory for the one who
reaches before midnight. If one cannot do this, it is
English.islamweb.net/emainpage Page 51
sufficient for him to stay for one hour only during the
second half of the night. Imaam Maalik said: ‘A short
stay at any time of night is enough.’ Thereupon, if you stay
in Muzdalifah for a short period and leave it after
midnight, then you would have fulfilled your
obligation, especially if you are performing Hajj with
your wife.
Staying the whole night till Fajar is only
recommended for those who would not face hardship
in their stay. Thus, if spending the night does not
subject you and your wife to any hardships, then it is
better to spend the whole night in Muzdalifah, and
depart to stone the pebbles after the sun rises. This is
how the Prophet Muhammad performed Hajj.
Allaah knows best.
When to take off Ihraam if one had paid money for his
sacrifice
Question: Kindly answer me as early as possible as I am
leaving for Hajj, In Shaa Allaah. My question is that in
Saudi the banks are taking an amount of SR 350 for the
slaughtering of an animal that is required in Hajj. Is it
right to give them the authority to slaughter the animal
on behalf of another pilgrim? There is a condition that
one can only take off his Ihraam after slaughtering the
English.islamweb.net/emainpage Page 52
animal. How will one know that the agency to whom I
have paid the money has slaughtered the animal or not?
How can I take off the Ihraam before that?
Answer: The time specified for sacrifice is on the 10th of
Thul-Hijjah (the first day of „Eed) in addition to the three
days of Tashreeq (11th, 12th and 13th of Thul-Hijjah). So, if
the bank which will assume slaughtering the animals
will adhere to the above-named times, then you can
deputize them to do the slaughtering on your behalf.
“Tahallul” means terminating the state of Ihraam,
returning to one’s normal state and becoming able to do
all actions that were forbidden upon assuming the state
of Ihraam.
There are two phases of Tahallul, the first Tahallul
(minor Tahallul) and the final Tahallul. It is not correct to
believe that slaughtering is a condition for Tahallul.
As a rule, there are three actions that are essential for
Tahallul:

  1. Shaving
  2. Stoning the pebbles at Jamrat al-‘Aqaba
  3. Performing Tawaaf Al-Ifaadhah.
    English.islamweb.net/emainpage Page 53
    The first Tahallul is achieved by doing any two of the
    above-named three actions, and by doing the third
    action one would have fulfilled all that is needed for the
    final Tahallul. Allaah knows best.
    Missed farewell Tawaaf due to menses
    Question: How does a female pilgrim who skips Tawaaf
    Al-Ifaadhah due to menstruation make up for the Tawaaf
    if she already left Makkah for her home country with the
    Hajj group with whom she came before her menses
    stopped?
    Answer: Whoever assumes the state of Ihraam in order
    to perform the rituals of Hajj (pilgrimage) or ‘Umrah
    (small pilgrimage) has to complete its rituals and it is
    not permissible for him/her to come out of the state of
    Ihraam except after having completed the said ritual
    unless he/she is prevented from completing it. Allaah
    says (what means): {And complete the Hajj and ‘Umrah
    for Allaah. But if you are prevented, then [offer] what
    can be obtained with ease of sacrificial animals.}
    [Quran 2:196].
    Therefore, it was an obligation on this sister to wait in
    Makkah until she became pure and then perform Tawaaf
    Al-Ifaadhah (circling the Ka’bah after coming from Mina
    English.islamweb.net/emainpage Page 54
    on the 10th of Thul-Hijjah), because being pure is a
    condition for the validity of Tawaaf according to the
    majority of scholars .
    Tawaaf Al-Ifaadhah is one of the pillars of Hajj without
    which Hajj is invalid. The one who does not perform it
    cannot make it up by simply offering a sacrifice; rather,
    he must perform it whether he forgot it or did not know
    the ruling about it. If he had left Makkah, he must return
    to Makkah for this purpose and he is considered to still
    be in the state of Ihraam until he performs the said
    ritual.
    Therefore, this sister has to return to Makkah and
    perform this ritual (which is a pillar of Hajj) and if she
    had stoned her pebbles and shortened her hair, then she
    is still considered to be in the state of Ihraam. However,
    the restrictions of Ihraam of the first stage are lifted (i.e.
    she is permitted to do everything except having sexual
    relation with one‟s spouse).
    The sister did not mention whether or not she had
    performed Sa‟y. If she had not performed it, she has to
    perform Sa‟y after Tawaaf and she will not come out
    from the second stage of the state of Ihraam except by
    the two said matters (i.e. performing Tawaaf and Sa‟y).
    English.islamweb.net/emainpage Page 55
    As regards the prohibitions that she had violated
    during this period (i.e. restrictions of Ihraam), if any, if
    this had taken place after the end of the first stage of the
    state of Ihraam, then there is no harm, but if the
    prohibitions had taken place before the end of the first
    stage of the state of Ihraam, and she had for instance
    perfumed herself, then there is no harm if she did not
    know the ruling. However, if she had cut her hair or
    nails, then she has to expiate for every prohibition she
    had violated:
  4. Fast (for 3 days).
  5. Give a charity (feed six poor people).
  6. Sacrifice (slaughter a sheep).
    If sexual intercourse had taken place, she is forgiven
    because of her ignorance regarding the ruling,
    according to the Shaafi’i school and one of the
    narrations reported by Imaam Ahmad . Ibn
    Taymiyyah considered this opinion as the most
    preponderant one. Imaam An-Nawawi said: ‘If the
    pilgrim has sexual intercourse out of ignorance, due to
    forgetfulness or because of being insane or forced, then this
    does not invalidate ones Hajj and one does not have to offer a
    sacrifice.’ Allaah knows best.
    English.islamweb.net/emainpage Page 56
    Conducting marriage & engagement before assuming
    Ihraam
    Question: I am a young Muslim living in Germany, I
    am intending to perform „Umrah, Allaah willing, but I
    am intending before that to conduct a marriage
    contract, I mean getting engaged and signing the
    contract [without consummating the marriage], is this
    permissible, especially that I heard a narration
    prohibiting this?
    Answer: It is permissible to get engaged and sign a
    marriage contract before assuming Ihraam for „Umrah.
    The narration that you heard prohibits the person who
    is in a state of Ihraam (whether to perform Hajj or
    „Umrah) from conducting a marriage contract for
    himself or for others. However, there is no harm in
    doing so before assuming Ihraam. Allaah Knows best.
    Advancing or delaying the Sa„y of Hajj
    Question: Is it permissible to perform Sa„y for Hajj on
    the seventh day of Thul-Hijjah or earlier?
    Answer: It is better for pilgrims who are performing
    Qiraan or Ifraad type of Hajj to perform Sa„y for Hajj
    after performing the arrival Tawaaf (circling the Ka„bah)
    English.islamweb.net/emainpage Page 57
    on the 7th day of Thul-Hijjah or earlier. On the other
    hand, pilgrims who are performing the Tamattu‟ type of
    Hajj and who finished performing „Umrah, must assume
    Ihraam again for Hajj and they are not permitted to
    perform the Sa‟y for Hajj at that time (i.e. after assuming
    Ihraam the second time for Hajj).
    Pilgrims performing Tamattu‟ Hajj are not permitted
    to perform Sa„y for Hajj in advance. For them, the Sa‟y
    for Hajj is to be performed after Tawaaf Al-Ifaadhah.
    Furthermore, no pilgrim (Ifraad, Qiraan, or Tamattu‟)
    may perform Tawaaf Al-Ifaadhah before the day of
    slaughtering (i.e. the 10th of Thul-Hijjah). Allaah Knows
    best.
    Performing part of Tawaaf on the 2nd floor
    Question: During Hajj and while circumambulating
    around the Ka„bah, I made the first two rounds at the
    ground floor. Because the place was overcrowded and I
    was unable to continue in the ground floor, I went to
    the second floor and performed the remaining five
    rounds without starting from the beginning. Is that
    valid?
    English.islamweb.net/emainpage Page 58
    Answer: If you made two complete rounds starting
    from the Black Stone and ending at it then went to the
    second floor and resumed, then your circumambulation
    would be valid. That is because, according to many
    scholars, maintaining sequence in Tawaaf is only
    recommended.
    We at Islamweb believe that this is the preponderant
    opinion. Moreover, the scholars who said that pilgrims
    must maintain the sequence permitted a short break
    and a break for an excuse. It seems that you took a short
    break for going to the 2nd floor. Even if the break was
    not short, then you still had a valid excuse, and thus the
    validity of your Tawaaf was not affected. Allaah Knows
    best.
    Forced to authorize someone to throw the pebbles
    Question: A man forced his wife to authorize him to
    throw the pebbles on her behalf although she was
    capable of doing so by her own self?
    Answer: It is impressible to authorize someone to
    throw the pebbles when a person can do so by himself.
    A person who commissions others to throw on his
    behalf whilst being able to do so on his own, is required
    to slaughter a sacrificial animal.
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    As regards the case of a woman whose husband
    forced her to authorize him to throw the pebbles on her
    behalf although she was capable of throwing the
    pebbles herself; if what you refer to as “forced” is
    something that is inconsiderable under Sharee„ah, then
    the woman is required to slaughter a sacrificial animal
    for not throwing herself. However, if this forcing is
    considered (under Sharee„ah) like if her husband beat
    her or imprisoned her or treated her in a way that is
    considered coercion under Sharee„ah; in such cases she
    would not be liable to anything, as the Prophet , was
    reported to have said, “Allaah has forgiven the
    members of my Ummah for their unintentional errors,
    forgetfulness and what they were coerced to do.” [Ibn
    Maajah & Al-Bayhaqi] In this case, it is conditional that
    her husband directly prevented her from throwing the
    pebbles herself. Allaah Knows best.
    Did not complete the rituals of „Umrah because of
    heavy rain
    Question: Assalaam Alaykum, I wanted to perform
    Umrah and entered into the state of Ihraam, but once I started from home (Jeddah) there was heavy rain so I did not go to Makkah to complete theUmrah. What is
    the expiation?
    English.islamweb.net/emainpage Page 60
    Answer: If a Muslim assumes the state of Ihraam for
    „Umrah, then it is not acceptable for him to come out of
    the state of Ihraam until he finishes his („Umrah) rites.
    Therefore, you are still considered to be on the state of
    Ihraam and you are obliged to return to Makkah,
    perform Tawaaf and Sa‟y and then you may come out of
    the state of Ihraam.
    Nonetheless, you are forgiven for the prohibitions of
    Ihraam that you had committed before performing the
    „Umrah because you did not know the ruling
    concerning this and you do not have to offer any
    expiation as Allaah Says (what means): {And there is no
    blame upon you for that in which you have erred but
    [only for] what your hearts intended. And ever Is
    Allaah Forgiving and Merciful.} [Quran 33:5]
    Some scholars are of the view that the
    prohibitions are of two different types:
    a)Prohibitions that are acts of Taraffuh (i.e. acts done
    for the purpose of comforting oneself with): like
    applying perfume. In this case, a person is not
    required to do anything if they did that out of
    forgetfulness.
    English.islamweb.net/emainpage Page 61
    b)Prohibitions that are acts of Itlaaf (i.e. acts done as a
    way of removing something from the body): like
    cutting the hair and clipping nails. If a person did
    this, he is obliged to expiate for each kind of these
    prohibitions, by either fasting [three days], giving
    charity (feeding six needy persons) or offering a
    sacrifice (to slaughter a sheep or goat).
    Ibn Taymiyyah is one of the scholars who hold the
    view that there is no expiation for the one who has
    sexual intercourse (with a spouse) out of forgetfulness.
    Allaah Knows best
    Had a car accident after assuming Ihraam for „Umrah
    Question: If one wears Ihraam in Jeddah and does not
    perform „Umrah due to a car accident, is there any rules
    imposed on him, like sacrificing a goat…etc
    Answer: If this man had laid a condition when he
    assumed Ihraam, by saying for instance: “O Allaah! I
    would be free from the state of Ihraam if I am prevented from
    continuing the rituals of „Umrah”, then in this case he is
    permitted to take off his Ihraam and he is not required
    to do anything.
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    However, if he (the injured person) had not laid a
    condition, and he is able to persevere, with the hope of
    completing his „Umrah after he is cured, then he should
    be patient until he becomes cured and then perform
    „Umrah, because Allaah ordered us to complete the
    ritual; Allaah Says (what means): {And complete the
    Hajj and „Umrah for Allaah.} [Quran 2:196]
    In case he is unable to complete the „Umrah, then he
    takes the ruling of someone who is prevented (from
    completing the rituals); Allaah Says (what means): {But
    if you are prevented, then [offer] what can be obtained
    with ease of sacrificial animals. And do not shave your
    heads until the sacrificial animal has reached its place
    of slaughter.} [Quran 2:196] So, he should offer a
    sacrifice and then shave or trim his head, and then take
    off his Ihraam (comes out of the state of Ihraam).
    However, he should not wear form-fitted clothes
    before he shaves and offers a Hady.
    To offer a Hady means to offer a sacrifice in the place
    where he was prevented from completing the rituals,
    whether he is inside or outside the boundaries of the
    Haram [Makkah], and he should give it to the poor in the
    place where he is.
    English.islamweb.net/emainpage Page 63
    If he cannot find anyone to give the sacrifice to, then
    it should be transferred to those who live in the
    surroundings of Makkah, or to the poor of some villages
    (around Makkah), and then he should shave or trim his
    hair and come out of the state of Ihraam.
    If he is unable to offer a sacrifice, then some scholars
    stated that he should fast 10 days and then he
    should shave or trim his hair and come out of the state
    of Ihraam. Nevertheless, some other scholars stated
    that if he is unable to offer a sacrifice, he may come out
    of the state of Ihraam and he is not required to do
    anything. Allaah Knows best.
    The virtue of Du‟aa The Prophet, said, “Duaa‟ (supplication) is (the
    essence of) worship.” [Abu Daawood]. Du’aais but an expression of one's humbleness and helplessness before Allaah. Du‟aa is the expression of one’s weakness,
    inferiority and lowliness before the Infinite Power and
    Might of Allaah; it is in fact the essence of worshipping
    Him.
    For this reason, Du‟aais regarded as the essence of worship. Thus, Du‟aa is reserved for Allaah Alone and
    English.islamweb.net/emainpage Page 64
    it should not be addressed to anyone else in any case.
    Al-Qaadhi Iyaadh said: “Duaa‟ is that act of worship
    which alone deserves to be referred to as worship, because
    when one observes it, one in fact shows drawing near getting
    to Allaah, dedication to Him and rejection of rejecting all that
    He does not like and approve of.”
    Jareer Ibn Abdullaah stated that the prophet
    said: “There is no person who supplicates Allaah for
    anything except that Allaah gives it to him (answers
    his supplication), or keeps away from him an evil that
    is equivalent to what he supplicated, as long as he does
    not ask for something evil …” [At Tirmithi]
    Du‟aaon „Arafah The prophet said: “The best Du‟aa is that of the
    Day of „Arafah. The most meritorious of the words
    uttered by me and the Prophets before me is: “La Ilaaha
    illallaaah wahdahu la shareeka lah” (None has the
    right to be worshiped but Allaah, He is One, having no
    partners.) [At-Tirmithi] This narration highlights the
    merit of Du‟aawhilst in „Arafah, and that it is the best place and time to supplicate Allaah. Thus one is encouraged to exert as much effort as he can in supplicating Allaah and properly utilizing his time English.islamweb.net/emainpage Page 65 whilst in this blessed place where Allaah answers people‟s supplications. English.islamweb.net/emainpage Page 66 Selected Du‟aa
    „O Allaah, I take refuge in You from anxiety and sorrow,
    weakness and laziness, miserliness and cowardice, the burden
    of debts and from being overpowered by men.‟
    „O Allaah, I ask You O Allaah, as You are The One, The
    Only, AS-Samad, The One who begets not, nor was He
    begotten and there is none like unto Him that You forgive me
    my sins for verily You are The Oft-Forgiving, MostMerciful.‟ (AS-Samad: The Self-Sufficient Master,
    Possessor of perfect attributes whom all of creation turn
    to in all their needs.)
    „O Allaah! I have considerably wronged myself. There is
    none to forgive the sins but You. So grant me pardon and
    have mercy on me. You are the Most Forgiving, the Most
    Compassionate.‟
    „O Allaah! Forgive my errors, ignorance and
    immoderation in my affairs. You are better aware of my faults
    than myself. O Allaah! Forgive my faults which I committed
    in seriousness or in fun, deliberately or inadvertently. O
    Allaah! Grant me pardon for those sins which I committed in
    the past and which I may commit in the future, which I
    committed in privacy or in public and all those sins of which
    You are better aware of than me. You Alone can send
    English.islamweb.net/emainpage Page 67
    whomever You will to Paradise, and You Alone can send
    whomever You will to Hell-fire and You are Omnipotent.‟
    „O Allaah, by Your knowledge of the unseen and Your
    power over creation, keep me alive so long as You know such
    life to be good for me and take my soul if You know death to
    be better for me. O Allaah, make me fearful of You whether
    in secret or in public and I ask You to make me true in
    speech, in times of pleasure and anger. I ask you to make me
    moderate in times of wealth and poverty and I ask You for an
    everlasting bliss and joy which will never cease. I ask You to
    make me pleased with what You have decreed and I ask you
    for an easy life after death. I ask You for the sweetness of
    looking upon Your Face and a longing to encounter You in a
    manner which does not entail a calamity which will bring
    about harm or a trial which will cause deviation. O Allaah,
    beautify us with the adornment of faith and make us of those
    who guide and are rightly guided.‟
    „O Allaah! I ask You for Your Love, the love of those who
    love You, and deeds which will cause me to attain Your Love.
    O Allaah! Make Your Love dearer to me than myself, my
    family and the cold water.‟
    „O Allaah! I seek refuge in You from the inability (to do
    good), indolence, cowardice, miserliness, decrepitude and
    torment of the grave. O Allaah! Grant me the sense of piety
    and purify my soul as You are the Best to purify it. You are
    English.islamweb.net/emainpage Page 68
    its Guardian and its Protecting Friend. O Allaah! I seek
    refuge in You from the knowledge which is not beneficial, and
    from a heart which does not fear (You), and from desire which
    is not satisfied, and from prayer which is not answered.‟
    „O Allaah, make my religion easy for me by virtue of which
    my affairs are protected, set right for me my world where my
    life exists, make good for me my Hereafter which is my resort
    to which I have to return, and make my life prone to perform
    all types of good, and make death a comfort for me from every
    evil.‟
    „O Allaah, apportion to us such fear as should serve as a
    barrier between us and acts of disobedience; and such
    obedience as will take us to Your Paradise; and such certainty
    as will make easy for us to bear the calamities of this world. O
    Allaah! Let us enjoy our hearing, our sight and our power as
    long as You keep us alive and make our heirs from our own
    offspring, and make our revenge restricted to those who
    oppress us, and support us against those who are hostile to us
    and let no misfortune afflict our religion; let not worldly
    affairs be our principal concern, or the ultimate limit of our
    knowledge, and let not those rule over us be ones who do not
    show mercy to us.‟
    English.islamweb.net/emainpage Page 69
    Supplication of the traveler for the resident
    (Astawdiukum Allaah allathi la tadheeu wadaa-i‟uh). „I
    place you in the trust of Allaah, whose trust is never
    misplaced.‟
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    Supplication of the resident for the traveler
    (Astawdiu Allaaha deenaka, wa amaanataka, wa khawaateema a‟maalika)„ I place your religion, your faithfulness and the ends of your deeds in the trust of Allaah.‟ English.islamweb.net/emainpage Page 71 Supplication for travel „Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, subhaanal-lathi sakh-khara lana haatha wa ma kunnaa laho muqrineen, wa inna ila rabbina la munqaliboon, Allaahumma inna nas'aluka fi safarina haatha albirra wattaqwa, wa minal-amali ma tardha, Allaahumma hawwin
    alayna safarana haatha, watwianna budahu, Allaahumma antas-saahibu fis-safar, walkhaleefatu fil-ahl, Allaahumma inni Aoothu bika min wathaai as-safar, wa ka’aabatilmanthar, wa soo’il-munqalabi fil-maali wal-ahl.‟
    „Allaah is the greatest, Allaah is the greatest, Allaah 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
    Allaah, we ask You for Birr (righteousness) and Taqwa
    (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 our journey and The Successor over the
    family, O Allaah, 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 family.‟