Jabir says: "When the Prophet (peace be upon him) reached Muzdalifah, he offered both Maghrib and 'Isha prayers, then he lay down to sleep. He slept until dawn, then he got up and offered Fajr prayer, and mounted his she camel, Al-Qaswa. When he reached Al-Mash'ar Al-Haram he stopped there until there was light all around, then before sunrise, he left the place. There is no evidence to show that the Prophet (peace be upon him) spent the night (at Muzdalifah) in prayers and supplications. This is the correct position about spending the night at Muzdalifah and stopping there in the light of the practice of the Prophet (peace be upon him).

Ahmad holds that spending the night at Muzdalifah is obligatory for all pilgrims except shepherds and water providers for whom it is not obligatory to do so. All the imams of schools of Islamic law consider stopping and spending some time at Muzdalifah obligatory. They do not, however, regard spending the entire night there as obligatory. Spending some time there, means being present physically, in any posture or condition, standing, sitting, being awake or asleep, walking. or passing by.

The Hanafi school is of the opinion that it is obligatory to be present at Muzdalifah before the dawn of Yaum al-Nahr (the 10th of Zhul-Hijjah). So, if one fails to do so without a genuine excuse, one must offer a sacrifice unless one has a genuine excuse in which case one is not obligated to be physically present, nor does one incur any penalty.

The Maliki school holds that stopping at Muzdalifah, before dawn, and spending some time there is enough, while going from Arafah to Mina, is obligatory when one has no excuse to do otherwise. For a pilgrim with a genuine excuse stopping and staying at Muzdalifah is not obligatory.

The Shafi'i school holds that only the physical presence in the second half of the night of the 10th of Zhul-Hijjah at Muzdalifah, after spending the day at Arafah, is obligatory. One is not required to spend the entire night there, nor is it essential even to make sure whether the place one is staying is within the boundaries of Muzdalifah.

It is the sunnah, however, to offer Fajr prayer at its early time, then head for and stop at Al-Mash'ar al-Haram till daylight spreads before the sunrise. One should spend this time in supplication and remembrance of Allah. Allah says in the Qur'an (2.198): "Then when you pour down from (mount) Arafah, celebrate the praises of Allah at the Sacred Monument and celebrate His praises as He has directed you, even though, before this, you went astray. Then pass on at a quick pace from the place whence it is usual for the multitude to do so, and ask for Allah's forgiveness. And Allah is Oft-Forgiving, Most Merciful."

Before sunrise, the pilgrims leave Muzdalifah tor Mina, but when they pass through the valley called Muhassir, they should pass it at a quicker pace.

Fiqh 5.101: Stopping Place at Muzdalifah

One may stop anywhere in Muzdalifah, except the valley called Muhassir (between Muzdalifah and Mina). Jubair bin Mot'im reported that the Prophet (peace be upon him) said: "The entire area of Muzdalifah is a place to stay, but avoid the valley called Muhassir." This is reported by Ahmad with a sound chain of authorities. Spending the time at Muzdalifah at a place called Quzah, (The Quraish used to stop there in the pre-Islamic period instead of staying at Arafah) is, however, better.

In a hadith reported by Ali we read that when the Prophet (peace be upon him) arrived at Joma (a place in Muzdalifah), he stood there and said, "This is Quzah, the place to stop; and the entire Joma is a stopping place." This is reported by Abu Daw'ud and Tirmizhi, who considers it a sound hadith.

The rites of the 10th of Zhul-Hijjah are performed in the following order:

These rites begin with throwing the pebbles, followed by offering the sacrifice, shaving one's head, pertorming a tawaf around Ka'bah. Observance of these rites in this sequence is sunnah. If one of these is performed before or after another there is no harm, according to most scholars.

This is the standpoint of Ash-Shafi'i based on a hadith reported by Abdullah bin 'Amr who said: "The Prophet (peace be upon him) stood in Mina during the Farewell Hajj, while the people asked him questions and he answered them. A man asked, 'O Prophet of Allah! I was not alert and I shaved my head before slaughtering my animal?' The Prophet (peace be upon him) said, 'There is no harm, go and slaughter your animal.' Another man asked, 'I slaughtered the animal before I threw the pebbles?' The Prophet (peace be upon him) told him, 'There is no harm. Go and throw the pebbles.'" The narrator said: "Whoever asked the Prophet (peace be upon him) about anything done before or after the other he told him 'No harm done. Go and do (whatever you missed)."'

Abu Hanifah is of the opinion that if someone failed to observe the proper sequence in performing these rites, and he did delay or precede a rite, he must olfer a sacrifice, interpreting the words "no harm done" of the Prophet (peace be upon him) to mean that such a person is not guilty of any sin, but nonetheless such a person has to slaughter an additional animal in atonement.

Fiqh 5.102: The First and the Second Removal of Ihram

After throwing the pebbles on the 10th day of Zhul-Hijjah and shaving the head or clipping some hair of it, a pilgrim is released from all restrictions of the state of ihram. He may now wear perfume, put on regular clothes, etc., except approaching his wife sexually. This is known as the first removal of ihram. After completing Tawaf AI-Ifada, an essential rite of Hajj, everything is permissible for him including approaching his wife sexually. This is called the second or final removal of the state of ihram.

Al-Baihaqi reported from Salim bin Abi Al-J'ad that Ibn 'Abbas said that the Prophet (peace be upon him) said: "When Abraham (peace be upon him) wanted to perform the Hajj rites, Satan blocked his way near 'Aqabah. (Jamarah Al-Aqabah is on the left side inside Mina; the Jamarah Al-Wusta (the Middle Jamarah) is at about 11,677 meters from the first one, while Jamarah Al-Sughra (the Smallest Jamarah) is 1,564 meters further from the middle one) Abraham threw seven pebbles at him whereupon the Satan sunk into the ground. Again the Satan appeared to him near the second Jamarah. Abraham threw seven pebbles at him and he again sunk into the ground. Once again the Satan approached him near the third Jamarah, and again Abraham threw seven pebbles at him and once again the Satan sunk into the ground." Ibn 'Abbas added, "You throw pebbles at the Satan, and (in doing so) you follow the path of your (great) forefather Abraham (peace be upon him)." Al-Munzhri said: "This is reported by Ibn Khuzaimah in his Sahih and by Al-Hakim, and it is sound according to their criterion."

In his Al-Ahya, Al-Ghazali says: "As to the throwing of the pebbles, it is an expression of the thrower's intention to obey Allah's commandment, and a demonstration of his humility and servitude to Him. It signifies compliance with divine commandment without any trace therein of any selfish pleasure, sensuous or intellectual.

"By throwing pebbles, one emulates Abraham when Satan - may Allah curse him - blocked his way at that place in order to cast doubts in his heart or tempt him and divert him away from his Lord, so Allah commanded Abraham to drive the Satan away by throwing pebbles at him.

"Therefore, if you are tempted to think that Satan appeared to Abraham and therefore he threw pebbles at him, but I am not tempted by Satan, so there is no need tor me to throw these pebbles - if such a thought comes to you - then you must realize that this thought itself is from Satan, who suggests it to make you think there is no benefit in it, and so weaken your resolve and prevent you from throwing pebbles. Fight against these evil whispers with firmness, resolution and by throwing pebbles despite these suggestions. You must also realize that although you are apparently throwing pebbles at the Jamarahs, in reality you are hurling these in the face of Satan and thereby breaking his backbone. This is not possible except by submitting to the commandments of Allah, in submission to Him, and without seeking gratification of any personal desire."

Fiqh 5.103: Its Legality, Throwing Pebbles

The majority of scholars is of the opinion that throwing the pebbles is necessary (wajib), but it is not obligatory. Anyone failing to throw pebbles is required to offer a sacrifice as reported by Ahmad, Muslim, and Nasa'i from Jabir who said, "I saw the Prophet (peace be upon him) riding his mount and throwing pebbles on the Day of Nahr (10th of Zhul-Hijjah), and saying, 'Take your rituals from me. I do not know whether I will be able to perform another Hajj after this one'."

Abdur Rahman Al-Taimi said: "The Prophet (peace be upon him) commanded us in the Farewell Hajj to use small pebbles (the size of a pea)."This was reported by At-Tabarani in his Al-Kabir with a sound chain of authorities.

The pebbles, as stated in the above hadith, should be no bigger than the size of a pea. That is why the scholars consider this size as desirable. If, however, someone throws a bigger stone, according to the majority of scholars, it will suffice him for completing the rite, but it is disliked. Ahmad holds that it will not be sufficient for him until he repeats it with pebbles (of suitable size), because the Prophet (peace be upon him) practiced it, and he forbade the use of bigger stones.

Sulaiman bin 'Amr bin Al-Ahwas Al-Azdi reported from his mother that she said, "The Prophet (peace be upon him) was at the bottom of the valley, and he was saying, "O People! Do not kill each other! When you throw pebbles, use pebbles the size of a pea." This was reported by Abu Daw'ud.

Ibn 'Abbas reported: "The Prophet told me 'Come, pick some pebbles for me!' I picked small pebbles like peas. When I gave these pebbles to him, he said, "Use pebbles similar to these (in throwing), and beware against exaggerating in your religion, for those before you were destroyed because of their exaggeration in religion." This was reported by Ahmad and Nasa'i, its chain of authorities being sound. The majority of scholars take these ahadith as indicating preference for the size of pebbles. There is consensus that only stones (pebbles) be thrown and not iron, lead etc.

The Hanafi school, however, disagrees and holds that it is permissible to use anything that comes from the earth, stones, clay, bricks, soil, or ceramics etc., because the hadith mentions throwing only (and does not specify as to what should be used). The practice of the Prophet (peace be upon him) and his companions indicates the preference and does not specify anything in particular. The first opinion is preferable because the Prophet (peace be upon him) used pebbles and he ordered others to throw pebbles like peas, which may apply to various kinds of pebbles but not to anything else.

Fiqh 5.104: Where to Pick the Pebbles From

Ibn 'Umar used to pick his pebbles from Muzdalifah, and so did Sa'id bin Jubair. Ash-Shafi'i regards this preferable, but according to Ahmad one may pick pebbles from anywhere one wants.

'Ata and Ibn Al-Munzhir hold a similar view, for in the hadith of Ibn 'Abbas the words used by the Prophet (peace be upon him) are "pick (some pebbles) for me" without specifying the place whence these were to be picked.

According to the Hanafi and Shafi'i schools, and Ahmad it is permissible, though undesirable, to use pebbles that have been used before. Ibn Hazm holds it permissible without any dislike. He says, "Throwing the pebbles that are used before is permissible, and so is throwing pebbles while mounting an animal."

Neither the Qur'an nor Sunnah forbids the use of used pebbles. Logically speaking, had those pebbles not been re-used by multiple pilgrims, there could have been mountains of them in the area.

As to throwing pebbles while riding one's mount we read in the hadith of Qudamah bin Abdullah that he said, "On the Day of Sacrifice, I saw the Prophet (peace be upon him) throwing pebbles on the first Jamarah Al-Aqabah while he was riding a light-colored she camel without throwing them hard or slow, nor pushing and shoving others."

The total number of pebbles to be thrown is either seventy (70) or forty nine (49). Seven of these are to be thrown on the first Jamarah Al-Aqabah on the 10th of Zhul-Hijjah; twenty one on the 11th day, seven at each of the three jamarahs; and similarly twenty one on the 12th day, throwing seven at each of the three places. The last twenty one pebbles are likewise to be thrown, seven at each of the jamarahs, on the 13th day of Zhul-Hijjah. The total number of these pebbles comes to seventy pebbles.

If a pilgrim throws the pebbles for only three days (the 10th, 11th and 12th of Zhul-Hijjah), and does not throw on the 13th day, he may do so without any harm. In such a case the total number will be forty nine pebbles.

According to Ahmad throwing five pebbles will suffice a pilgrim. 'Ata says throwing five pebbles will complete his Hajj rites. Mujahid said, "If a pilgrim throws six pebbles he may do so without incurring any penalty."

Sa'id bin Malik reported: "We returned with the Prophet (peace be upon him) after Hajj. Some of us said they had thrown six, others said they had thrown seven pebbles. But none of us found fault with others for doing so."

Fiqh 5.105: Days of Throwing the Pebbles

The days for throwing pebbles are either three or four days: the 10th, 11th and 12th of Zhul-Hijjah or these three and the 13th of Zhul-Hijjah. Allah says in the Qur'an (2.203): "Celebrate the praise of Allah during the appointed days. But if any one hastens to leave in two days there is no blame on him, and if anyone stays on there is no blame on him, if his aim is to do right."

The best time to throw the pebbles is forenoon on the 10th of Zhul-Hijjah, because the Prophet (peace be upon him) threw the pebbles before noon on that day.

Ibn 'Abbas said that the Prophet (peace be upon him) permitted the old and weak people of his family to throw first. Then he said, "Do not throw pebbles at the first Jamarah Al-Aqabah before the sunrise." This was reported by Tirmizhi, who considers it a sound hadith. Deferring the throwing to the end of the day is, however, permissible.

Ibn Abdul Barr said: "There is consensus among the scholars that if a pilgrim throws pebbles on the 10th of Zhul-Hijjah before the sunset, he will be considered as having thrown in time, although doing so is not desirable."

Ibn 'Abbas reported that on the Day of Sacrifice the Prophet (peace be upon him) was told by a man at Mina that he had thrown his pebbles after sunset, whereupon he said to the man, "There is no harm." This was reported by Bukhari.

Delay in throwing pebbles until after dark is permissible if there is a genuine excuse for doing so as related by Malik from Nafi' that a daughter of Safiyah, wife of Ibn 'Umar, gave birth to a baby in Muzdalifah. So she and Safiyah (her mother) were left behind, and they arrived in Mina after sunset on the 10th of Zhul-Hijjah. Ibn 'Umar asked them to throw their pebbles when they arrived and he found no harm in their doing so.

It is disliked, however, to delay throwing the pebbles without a valid excuse until after dark. According to the Hanafi and Shafi'i schools, and in the light of a narration from Malik, there is no penalty for delaying the throwing of pebbles, considering the aforementioned hadith of Ibn 'Abbas. Ahmad is of the opinion that if a pilgrim delays the throwing of pebbles till the end of the Day of Sacrifice. then he should not throw pebbles during the night, but should throw them the next afternoon.

Fiqh 5.106: Concession for the Weak and Others with a Valid Excuse to Throw Pebbles after Midnight of Sacrifice (10th of Zhul-Hijjah)

There is consensus on throwing pebbles before midnight on the 10th of Zhul-Hijjah (the Night of Sacrifice). It is permissible, however, for women, children, the weak, those who have a valid excuse, and the shepherds to throw pebbles at Jamarah Al-Aqabah in the night.

'Aishah reported that the Prophet (peace be upon him) sent Umm Salamah on the night of the 10th to throw her pebbles. She did so before dawn after which she went back to Makkah for tawaf. This is reported by Abu Daw'ud and Al-Baihaqi, who says that its chain is sound.

Ibn 'Abbas reported that the Prophet (peace be upon him) permitted the herdsmen tending the camels to throw their pebbles during the night. This is reported by Bazzar with a chain of narrators including Khalid Al-Zanji, who is considered an unreliable reporter. 'Urwah reported that the Prophet (peace be upon him) went to Umm Salamah on Yaum al-Nahr and ordered her to hasten for Muzdalifah, and then to Makkah (after throwing the pebbles in Mina during the night) and to offer Fajr prayer there. That day was her turn to be with him and she desired to be with him. This was reported by Ash-Shafi'i and Al-Baihaqi.

'Ata reported that someone told him about Asma who threw pebbles at the first jamarah during the night, and said, "We used to do so during the lifetime of the Prophet (peace be upon him)." This is reported by Abu Daw'ud.

Tabari said: "Ash-Shai i'i refers to the reports transmitted by Umm Salamah and Asma and concludes that it is permissible to go to Makkah atter midnight.

Ibn Hazm, however, holds that the permission to throw at night applies to women only; it does not apply to men, whether strong or weak. These ahadith also show that it is permissible for anyone with a valid excuse to go a night earlier and throw the pebbles at night. Ibn Al-Munzhir said: "The sunnah (in this respect) is to throw the pebbles after sunrise, for this is what the Prophet (peace be upon him) did. It is not permissible to throw pebbles before sunrise, for such an act would be contrary to sunnah. But if one does so, he need not repeat it, because I have heard none (of the scholars) saying this was not acceptable."

Fiqh 5.107: Throwing from Atop

Al-Aswad said: "I saw 'Umar throwing his pebbles at the Jamarah AlAqabah from a place above it." 'Ata was asked about throwing pebbles from above to which he replied, "There is no harm in it." This is reported by Sa'id ibn Mansur.

The time appointed for throwing pebbles during the three days is from midday until sunset. Ibn 'Abbas reported that the Prophet (peace be upon him) threw the pebbles at midday or thereafter. This is reported by Ahmad, Ibn Majah and Tirmizhi who consider it a sound hadith.

Al-Baihaqi has reported on the authority of Nafi' that Abdullah bin 'Umar used to say "We used not to throw the pebbles during the three days until after the sun was past the meridkul. Delaying the throwing of pebbles till night was disliked. The time for throwing pebbles dul-ing the night was until the sunrise of the next day. All Imams of Islamic law. except Abu Hanifah, agree on this point. Abu Hanifah holds that throwing pebbles before midday on the third day is permissible. He based his opinion on a rather weak hadith transmitted by Ibn 'Abbas which says, "When day breaks on the 13th of Zhul-Hijjah, it is permissible to throw one's pebbles and depart from Mina (to Makkah)."

It is desirable to stand facing the Qiblah, to praise Allah, while supplicating to Him for forgiveness for oneself, and for other fellow Muslims. Ahmad and Bukhari have reported from Salim bin Abdullah bin 'Umar and he from his father that when the Prophet (peace be upon him) threw pebbles at the first Jamarah, which is near the mosque, he said, Allahu Akbar. Thus he threw seven pebbles and each time he said Allahu Akbar. Then he went, turned left toward the bottom of the valley. There he stood tor quite a long time tacing the direction of Qiblah, and raising his hands supplicated to Allah. Then he went and threw seven pebbles at the second Jamarah saying Allahu Akbar with each throw. Thereafter he went to the left of the bottom of the valley, stood there facing Qiblah and supplicated to Allah with raised hands. Then he went to the Jamarah near Aqabah, threw seven pebbles at it, uttering a fakhir with each throw. After this he left and did not pause. According to this hadith the Prophet (peace be upon him) did not pause after throwing pebbles at the Jamarah Al-Aqabah, but he did pause after throwing pebbles at the other two Jamarahs.

The scholars have in the light of the above hadith suggested that after any throwing (of pebbles at the Jamarahs) that is not followed by another throwing the same day one should not stop (for supplications), but if one throwing (of pebbles) is followed by another throwing the same day one should stand there for supplications.

Ibn Majah has reported from Ibn 'Abbas that after throwing pebbles at the Jamarah al-Aqabah, the Prophet (peace be upon him) used to leave, and not stop (for supplications).

Fiqh 5.108: Order in Throwing Pebbles

It is confirmed that the Prophet (peace be upon him) used to begin with the first Jamarah that is near Mina, then he would go to the middle Jamarah further away, and then he would go to the Jamarah Al-Aqabah. Likewise it is proven that he said, "Take your religious rites from me."

The three of the leading Imams take this as indicating that observing sequence in throwing pebbles at the Jamarahs is a necessary condition and must be azhered to, because this is what the Prophet (peace be upon him) did. The Hanafi school, however, holds that sequence is only sunnah.

Ibn Mas'ud and Ibn 'Umar at the time of throwing pebbles used to say, Allahumma ij'alhu Hajjan mabruran wa zhanban maghfuran "O Allah! Accept this Hajj of ours and pardon our sins".

Ibrahim said, "The Companions of the Prophet loved that while throwing pebbles at Jamarah Al-Aqabah one should supplicate, "O Allah, accept this Hajj of ours and forgive our sins.'' When asked if this supplication should be made at the time of throwing pebbles at each of the other Jamarahs as well he replied in the affirmative.

'Ata said, "When you throw the pebbles you should utter a takbir (Allahu Akbar) with each throw. This is reported by Sa'id bin Mansur. According to the hadith of Jabir, the Prophet (peace be upon him) uttered Allahu Akbar with each pebble that he threw. The author of Al-Fath says: "There is consensus that there is no harm if someone tails to utter a takbir."

Salman bin Al-Ahwas reported from his mother that she said. "I saw the Prophet (peace be upon him) riding his mount at Aqabah holding a pebble between his fingers and throwing it, while others were also throwing pebbles with him." This is reported by Abu Daw'ud.

Persons who for a valid reason, illness, etc., cannot themselves throw the pebbles they may ask someone else to throw pebbles on their behalf. Jabir said, "We performed Hajj with the Prophet (peace be upon him) and we had some women and children with us. We (adults) uttered talbiyah and threw pebbles on behalf of the children." This was reported by Ibn Majah.

Fiqh 5.109: Sleeping (the Night) at Mina

Spending three nights or two nights, the 11th and 12th of Zhul-Hijjah, at Mina is necessary (wajib), according to the three Imams of the Islamic law. The Hanafi school regards sleeping at Mina as sunnah only.

Ibn 'Abbas said, "After you have thrown the pebbles you may spend the night wherever you wish." This is reported by Ibn Shaibah. Mujahid said, "There is no harm if one spends the first portion of the night at Makkah, and the last one at Mina, or the first portion of the night at Mina and the last one at Makkah." Ibn Hazm said, "A pilgrim who does not spend the night at Mina does wrong, but he does not incur any penalty.

There is consensus that in the case of those who have a genuine excuse, like water carriers, and shepherds, sleeping the night at Mina is not necessary, and if they leave out anything they don't incur any penalty.

The uncle of the Prophet (peace be upon him), Abbas, sought and got permission from the Prophet (peace be upon him) to spend these nights (supposed to be spent in Mina) at Makkah so that he could attend to his functions as provider of drinking water to the pilgrims. This was reported by Bukhari and others.

'Asam bin 'Adi reported that Prophet (peace be upon him) excused the shepherds from sleeping at Mina. This is reported in the Sunan, and Tirmizhi considers it a sound hadith.

The three schools of Islamic law hold that the pilgrims must return from Mina to Makkah before the sunset of the 12th of Zhul-Hijjah after throwing the pebbles.

The Hanafi school, however, is of the opinion that pilgrims may return to Makkah betore the dawn of the 13th of Zhul-Hijjah. Leaving after sunset is, however, disliked for it is against the sunnah. but one who does so incurs no penalty.

These are animals brought to the Haram, the Sacred Mosque, seeking the closeness and pleasure of Allah, Who says in the Qur'an (22.36), "The sacrificial camels We have made for you as among the symbols from Allah: in them is (much ) good for you: then pronounce the name of Allah over them as they line up (tor sacrifice) when they are down on their sides (after slaughter), eat you thereof, and feed such as beg with due humility: thus have We made animals subject to you, that you may be grateful. It is not their meat nor their blood, that reaches Allah: it is your piety that reaches Him."

'Umar said, "Sacrifice animals, for Allah loves sacrifice. The Prophet (peace be upon him) offered one hundred camels in sacrifice for the pleasure of Allah." This offering by him was supererogatory.

Fiqh 5.110: The Best Animals for Sacrifice

There is consensus among scholars that a sacrifice must be of one of the animals, and that the best of these are, camels, then cows, then sheep and so on, for a camel is more beneficial for the poor because of its great size (more can benefit from its meat), and similarly a cow is more useful than a sheep.

There is disagreement, however, as to what is best for an individual to offer in sacrifice, a camel or a cow sharing one seventh of their price, or a sheep. Apparently the preference in this regard is to what is more useful and beneficial for the poor and the needy.

One may sacrifice any animal one chooses. The Prophet (peace be upon him) offered a hundred camels as a supererogatory sacrifice. The minimum number of animals a person is obligated to sacrifice is one sheep, or one-seventh portion of a camel or a cow (by sharing one-seventh of their price). A camel or a cow may be sacrificed on behalf of seven people. Jabir said: "We performed Hajj with the Prophet (peace be upon him), and we slaughtered a camel for seven persons, and a cow for seven persons." This was reported by Ahmad and Muslim.

For a sacrifice to be acceptable it is not necessary that all the partners should be of one mind. Thus if some do it for the pleasure of Allah, while others do it to obtain meat, it would still be valid. The Hanafi school, however, holds that a necessary condition for sacrificing is that all the partners must have the pleasure of Allah in mind while offering sacrifice.

Sacrificing a camel is not necessary except for a pilgrim who performs tawaf in a state of ritual impurity (Junub) or a female pilgrim performs tawaf while still menstruating or in confinement after childbirth, or a pilgrim who has sexual intercourse with his wife after spending the Day at Arafah but before shaving (or clipping) the hair, or a pilgrim who vows to sacrifice a camel; in all such cases one must sacrifice a camel. And if a camel is not available then offer seven sheep instead.

Ibn 'Abbas reported that a man came to the Prophet (peace be upon him) and told him that he had to sacrifice a camel which he could easily afford but could not find. Thereupon the Prophet (peace be upon him) said to him, "Buy seven sheep and sacrifice them instead." This is reported by Ahmad and Ibn Majah with a sound chain of narrators.

Sacrifice may be divided into two categories, one that is desirable, and the other that is obligatory.

As for the desirable one, an example of it is that which is required of pilgrims who perform Hajj only (Hajj Ifrad), or who perform 'Umrah only. As to the obligatory sacrifice it may be one of the following:

-1- That which is obligatory for those performing Hajj Iqran (combining Hajj and 'Umrah without a break in between),

-2- or Hajj Tamattu' (combining Hajj and 'Umrah but with a break in between).

-3- That which is obligatory for a pilgrim who misses out an essential ritual of Hajj, e.g., throwing pebbles, or putting on ihram from a miqat (a place designated for entering into a state of ihram), or combining day and night while camping at Arafah, or spending the night at Muzdalifah or Mina or departing Makkah without performing Tawaf al-Wida' (Farewell circumambulation).

-4- That which is obligatory for a pilgrim committing something forbidden in the state of ihram, other than sexual intercourse, wearing perfume or shaving.

-5- That which is obligatory for committing a crime within the sacred precincts of Haram, like hunting or cutting trees within the Sacred precincts of Haram. All these have been explained above in their respective sections.

Fiqh 5.111: Conditions for Sacrifice

A sacrificial animal should satisfy the following conditions:

-1- It should be two years old, if it is an animal other than a sheep. As for sheep, even a six month old lamb may be sacrificed, but it should be fat and healthy. As for a camel, it must be at least five years old, a cow two years old, and a goat a year old at least.

-2- It should be healthy and free from all physical defects. It should not be one eyed, nor should it limp, be mangy, or very thin and weak. Al-Hasan said that the scholars said: "If a man purchases a healthy animal for sacrifice. but later before its slaughtering it becomes sick or loses one eye or develops a limp in her legs, then such a person may slaughter it as a sacrifice and that will sulfice him (to fullfil his obligation)." This was reported by Sa'id bin Mansur.

Malik has reported from Hisham bin 'Urwah and he from his father that he used to tell his sons: "O my sons! Do not slaughter an animal in the name of Allah such as you will be embarrassed to present as a gift to a close and respected friend of yours. Allah is the Most Honorable and Most Generous, and He is the most deserving to be offered the best of what you have."

Sa'id bin Mansur reported that Ibn 'Umar once mounted in Makkah on a nice she-camel, which he liked very much, and said, "Excellent! Excellent!" admiring it. Then he dismounted, marked it as an offering, and a sacrifice for the pleasure of Allah.

Fiqh 5.112: Marking the Sacrificial Animal and Garlanding It

Ish'ar (or marking) means that a camel or cow to be slaughtered is marked by cutting off their humps on one side. This serves as a mark that they are intended for sacrifice so that no one should cause them any harm.

And taqlid or garlanding means putting a leather piece around the sacrificial animal's neck to mark it as such.

The Prophet (peace be upon him) garlanded the sheep that he had marked out for slaughtering and sent them with Abu Bakr to Makkah when he performed Hajj in the 9th year after Hijrah. It is affirmed by ahadith that the Prophet (peace be upon him) garlanded sacrificial animals, marked them and doned ihram for 'Umrah at the time of Hudaibiah. Most scholars, except Abu Hanifah, hold that marking the sacrificial animal is desirable.

The wisdom behind these two acts concerns reverence for Allah's commands, and an expression of that reverence, besides serving as a means of informing people that these animals are on their way to the House of Allah to be slaughtered there for His pleasure.

It is permissible to ride and benefit from the sacrificial animals (e.g., camels or cows). Allah says in the Qur'an (22.33): "In them (i.e., animals) you have benefits for a term appointed. In the end their place of sacrifice is near the Ancient House."

Dahak and 'Ata said: "Benefiting from them here means using them for riding when needed, and benefiting from their milk and wool." The phrase "appointed term" refers to the term when a pilgrim marks the animal for sacrifice until it is slaughtered. And the words "In the end their place is near the Ancient House" refer to the Day of Slaughter or Sacrifice (Nahr), the 10th of Zhul-Hijjah.

Abu Hurairah reported that the Prophet (peace be upon him) saw a man driving a she-camel to the place of slaughter. The Prophet (peace be upon him) said to the man, "Mount it." The man replied, "It is a sacrificial animal." The Prophet (peace be upon him) said to him twice or thrice, "Woe be to you ! Mount it." This is reported by Bukhari, Muslim, Abu Daw'ud

Fiqh 5.113: Time of Slaughtering

There is disagreement among scholars about the time of slaughtering. According to Ash-Shafi'i it should be done on the Day of Nahr, 10th of Zhul-Hijjah, and during Ayyam at-Tashriq (the 11th, 12th or 13th of Zhul-Hijjah) in light of the Prophet's words "All the Tashriq days (lOth, 12th and 13th of Zhul-Hijjah) are Days for Slaughtering" as reported by Ahmad.

If one missed slaughtering during these days, then one may slaughter an animal later on to make up for it.

Malik and Ahmad hold that regardless of whether the slaughtering of the animal is obligatory or a supererogatory act of worship it must be done during the appointed days. The Hanafi school also holds the same view concerning a pilgrim pertorming Hajj Tamattu' or Hajj Qiran. Such a pilgrim must slaughter the animal during the appointed (tashriq) days.

As opposed to this, a sacrifice in fullfilment of a vow, atonement of sins, and offered as a supererogatory act of worship may be offered any time during the year.

Abu Salmah bin Abdul Rahman and An-Nakh'i reported that the time for slaughtering is from the Day of Nahr to the end of Zhul-Hijjah.

A sacrifice whether it is obligatory (wajib) or voluntary cannot be done except within the Sacred Precincts of Haram. Anywhere within these precincts one may offer the intended sacrifice.

Jabir reported that the Prophet (peace be upon him) said, "All Mina is a place for slaughtering, and the entire Muzdalifah is a place for spending the night; and all roads of Makkah are passageways and places to offer one's sacrifice." This is reported by Abu Daw'ud and Ibn Majah.

It is preferable for a pilgrim, however, to offer his sacrifice at Mina. For a person performing 'Umrah it is preferable to offer his sacrifice near Marwah, as this is the place where pilgrims leave the state of ihram whether performing Hajj or 'Umrah.

Malik has reported that he was told that the Prophet ( peace be upon him) said at Mina, "This is the place for offering sacrifice. All Mina is a slaughtering place." And speaking about 'Umrah, the Prophet (peace be upon him) said, -This - i.e. Marwah - and all roads and paths of Makkah are slaughtering places."

It is desirable to slaughter camels in a standing position with their left legs tied as in the following ahadith:

-1- Muslim reported from Ziyad bin Jubair that Ibn 'Umar came upon a man who was slaughtering a camel while it was sitting. He said to the man, "Let it stand up, and tie its legs. This is the sunnah of your Prophet (peace be upon him)."

-2- Abu Daw'ud reported from Jabir that the Prophet (peace be upon him) and his companions used to slaughter their sacrificial camels with their left legs tied and standing on three legs."

-3- Hakim reported from Ibn 'Abbas concerning the Qur'anic verse (22.36) "then pronounce the name of Allah over them as they line up (for sacrifice)" he interpreted it to mean "as they line up and stand on three legs." As for cows and sheep it is preferable to slaughter them in a lying position. According to some it is disliked to slaughter an animal standing that is to be slaughtered lying down and vice-versa. Others disagree and hold it is not disliked. It is preferable to slaughter one' s animal with one' s own hands, if possible, otherwise one may assign someone else to do it on one's behalf, but one must be present there.

Fiqh 5.114: Butcher's Wages out of the Sacrifice?

It is not permissible to give a butcher his wages out of the meat of the animal. A butcher may, however, be given a portion of the meat in charity. This is based on the statement of Ali who said, "the Prophet (peace be upon him) ordered me to take care of his camels that were to be slaughtered and to distribute their meat, skins and everything else (among the needy people), but he ordered me not to give any portion of it to the butcher." And then he said, "We shall give him from ourselves." This is reported by the Group.

This hadith shows that one is permitted to designate someone else to slaughter the animal on one's behalf, distribute its meat, skin and other useful parts among others, but one is not permitted to give any portion of it in wages to the butcher. A butcher should, however, be paid for his work as the Prophet (peace be upon him) said, "We shall give him from ourselves."

It is reported that Al-Hasan said,"There is no harm in giving the skin of the animal to the butcher."

Allah commands Muslims to eat of the animals slaughtered in sacrifice: "...eat you thereof and feed such as (beg not but) live in contentment and such as beg with due humility." (Qur'an 22.36)

Apparently this commandment applies to both the obligatory and supererogatory sacrifice. There is some disagreement among the jurists on this subject. Abu Hanifah and Ahmad are of the opinion that one may eat of the sacrifice made for Hajj Tamattu' (In which Hajj and 'Umrah are combined with a break) or Hajj Qiran (In which Hajj and 'Umrah are combined without a break) or one that is offered voluntarily, but one may not eat of any other sacrifice.

Malik holds that one may eat of an animal sacrificed as a penalty for violating one's previous Hajj, or that which is sacrificed for missing one's Hajj, or a sacrifice offered by one performing Hajj Tamattu ', or any other animal offered in sacrifice, except a sacrifice offered as an atonement for killing a game or one that is vowed for the poor, and that which is offered voluntarily except when (it is feared) the animal will be spoiled before arriving at its place of slaughter.

Ash-Shafi'i holds that one is not permitted to eat of an obligatory sacrifice, e.g. an obligatory sacrifice offered in penalty, or a sacrifice made for killing a game, or one that is offered for spoiling one ' s Hajj, or one offered for Hajj Tamattu' or Hajj Qiran, and likewise that which one has vowed. In case of a voluntary sacrifice, however, one may eat thereof himself as well as give it to others.

Fiqh 5.115: Amount of Meat to be Eaten of the Sacrifice

A person offering a sacrifice may consume, without any restrictions, any amount of meat he may desire. He may likewise give away or offer in charity any amount he may wish. Some scholars said that one may eat half and give away the other half in charity, while others said that the meat be divided into three parts. Of these one may keep a part, distribute a part, and give in charity the third part.

The practice of shaving or clipping hair is affirmed by the Qur'an, the Sunnah of the Prophet, and the consensus of the community. Says Allah: "Truly did Allah fulfil the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear." (Qur'an 48.27)

Both Bukhari and Muslim have reported that the Prophet (peace be upon him) said, "May Allah bless those who shaved." The Companions asked him, "O Allah's Messenger, what about those who clip their hair short?" Thereupon the Prophet (peace be upon him) again said, "May Allah bless those who shaved." They repeated their question the third time, and again the Prophet said, "May Allah bless those who shaved." When they asked him for the fourth time, "O Allah's Messenger, what about those who clip their hair short?" He said, "And (may Allah bless) those who clip their hair short. (It is said that the reason for repeating supplication for those who shaved their hair is obviously to encourage people to shave rather than cut their hair short only because by shaving off one's hair one demonstrates one's sincerity and humility to Allah without caring for one's physical appearance)

Both Bukhari and Muslim also report that the Prophet (peace be upon him) shaved his head, and so did a group of his Companions, while others only cut their hair short.

Shaving here means removing hair of the head with a razor, etc., or plucking them out. It suffices one, however, to remove only as many as three hairs. And cutting the hair short means cutting the length of one fingertip of the head's hair. The majority of jurists disagree concerning this issue.

Most scholars hold that shaving or cutting the hair short is obligatory, and one failing to do so must slaughter an animal to atone for this omission. According to the Shafi'i school it is an integral part of Hajj.

Fiqh 5.116: Time of Shaving

A pilgrim may shave or cut his hair short right after throwing the first pebbles at Jamarah Al-Aqabah on the Day of Nahr - the 10th of Zhul-Hijjah. If, however, a pilgrim has with him animals to be slaughtered then he can shave or cut his hair short only after having slaughtered these animals.

In a hadith reported by Ma'mar bin Abdullah we read that the Prophet (peace be upon him) slaughtered his sacrificial animal at Mina and said, "He has commanded me to shave (my head)." This was reported by Ahmad and At-Tabarani.

The time to shave or cut one's hair short while performing 'Umrah is right after completing Sa'i - seven rounds - between Safa and Marwah. As for those who bring their sacrifical animals with them, they may shave right after they slaughter them.

At the time of shaving or cutting one' s hair short, according to Abu Hanifah and Malik, one must be in Haram (within the prencincts of the Sacred Mosque) and it must be during the Days of Nahrm - 10th, 11th, 12th and 13th of Zhul-Hijjah. A narration from Ahmad, based on the above hadith, supports this opinion.

Ash-Shafi'i, Mohammad bin Al-Hasan, and, according to his well known position, Ahmad, are of the view that shaving or cutting of one's hair short must be done within the Sacred Precincts of the Haram, but not necessarily during the Days of Nahr. If one delays shaving one's head until after these days one may do so without any harm or incurring any penalty.

It is liked that while shaving the head one should first shave the right half, then the left side, while facing the direction of Qiblah, uttering Allahu Akbar, and offering a two rak'ah prayer at the end of it. Waki' said, "Abu Hanifah once told me: 'I was mistaken concerning five rites of Hajj and a cupper taught these to me and corrected me. This happened when I went to a cupper and asked him, "How much will you charge for shaving my head?" The cupper said, "Are you from Iraq?" I said, "Yes." The cupper said to me, "Sit down, this is a rite of Hajj, and on it no conditions must be placed." I sat down with my face slightly away from the direction of Qiblah. At this he said, "Turn your face toward the Qiblah." I turned the left side of my head to him to shave it first whereupon he said, "Turn over the right side of your head (that I may shave it first)." I turned the right side to him and he began shaving while I sat quiet. He again said, "Say takbir" which I did, until when I got up to leave, he said, "Where are you going?" I said, "I am going to my camp." He said, "Offer a two rak'ah prayer first, then leave." I asked him, "Where did you learn all this?" He replied, "I have seen 'Ata bin Abi Rabah doing this.""' This was reported by Al-Muhib Al-Tabari.

Fiqh 5.117: Passing Razor over a Bald Man's Head

The majority of scholars is of the opinion that in the case of a bald man, who has little or no hair at all, it is desirable to pass a razor over his head. Ibn-ul-Munzhir said, "All reliable scholars agree that a razor be passed over the head of a bald man." In Abu Hanifah' s opinion passing razor over the head of a bald man is obligatory.

It is desirable for those who shave or cut short their hair (as pilgrims) to also clip their finger nails and shorten their mustaches. Whenever Ibn 'Umar shaved or cut short his hair in Hajj or 'Umrah, he would always clip his finger nails and shorten his moustaches.

Ibn al-Munzhir said, "It is confirmed that when the Prophet (peace be upon him) shaved or cut short his hair he clipped his finger nails as well."

Abu Daw'ud and others reported from Ibn 'Abbas that the Prophet (peace be upon him) said, "Women (pilgrims) do not have to shave (their heads); they may only shorten their hair." Al-Hafiz considers this a sound hadith.

Ibn Al-Munzhir said, "There is agreement among the scholars on this, because shaving a woman's head is in fact a sort of punishment for her."

Ibn 'Umar said, "When a woman (pilgrim) wants to cut off her hair, she may hold her hair at the front and cut it off about the length of the tip of a finger." In 'Ata's opinion, while cutting her hair, a woman should cut it off her sides, of the long hair as well as the short ones. This is reported by Sa'id bin Mansur. Others hold that there is no limit as to how much a woman may cut off her hair. The Shafi'i school holds that cutting as much as three hairs is enough for a female pilgrim.

Fiqh 5.118: Tawaf Al-Ifadah

There is consensus among the Muslims that Tawaf AI-lfadah is one of the essentials of Hajj, and if someone fails to observe it his Hajj is void. The Qur'an (22.29) says: "Then, let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House". According to Ahmad a pilgrim must make a definite intention for its performance.

All the other three Imams hold that having the intention to perform Hajj covers and applies to all its rites including Tawaf Al-Ifadah.

The majority of scholars holds that Tawaf AI-lfadah is comprised of seven rounds of the Ka'bah. Abu Hanifah, however, is of the view that only four of the seven rounds are essential in Hajj, and if these (four) are missed the Hajj of a person becomes void. The remaining three rounds are necessary (wajib) but not essential. A pilgrim abandoning one or all of these three rounds misses a necessary part, but it does not invalidate his Hajj, although he is required to offer a sacrifice of an animal in atonement for it.

According to Ash-Shafi'i and Ahmad, the time for it is from the midnight of the Day of Nahr, the 10th of Zhul-Hijjah, and its end is indefinite. A male pilgrim is, however, not permitted to have sexual intercourse with his wife until after he completes Tawaf Al-Ifadah. Delaying it beyond the 11th, 12th and 13th of Zhul-Hijjah, does not obligate a person to slaughter an animal, but it is disliked.

The best time for performing this Tawaf is before noon on the Day of Nahr, the 10th of Zhul-Hijjah. According to Abu Hanifah and Malik its time is from the dawn on the Day of Nahr, though concerning its end there is disagreement among scholars.

Abu Hanifah holds that it must be performed during the Days of Nahr, but if a pilgrim delays it beyond these then he must slaughter an animal in atonement for it. Malik, on the other hand, is of the view that there is no harm in delaying this rite until after the 13th of Zhul-Hijjah, though doing it earlier (during the Days of Tashriq) is better. Its time is until the end of the month of Zhul-Hijjah, and if it is performed after it. then one must slaughter an animal in atonement. The Hajj of such a person will still be valid, for the whole month of Zhul-Hijjah, according to Malik, is included in the months of Hajj.

For women it is desirable to perform Tawaf Al-Ifadah early on the Day of Nahr, if they fear they will begin to menstruate. 'Aishah used to order the women (pilgrims) to perform it on the Day of Nahr - 10th of Zhul-Hijjah, as a precaution against the menses.

'Ata said, "If a woman (pilgrim) is afraid of her monthly period, she may perform the Tawaf of Ka'bah before throwing the pebbles at Jamarah Al-Aqabah, and even before her sacrificial animal is slaughtered.

There is no harm in a woman pilgrim using any medicine to delay her periods so as to perform this Tawaf. Sa'id bin Mansur reported that Ibn 'Umar was asked about a woman that takes some medicine to delay her periods. At this he said he saw no harm in it, and told them to use water of Arak instead.

Mohibbuddin Al-Tabri said, "If it can be delayed in this case then it can also be delayed in (determining) the period of 'iddah, and all other situations. On the same principle, medicines may be used to induce monthly periods.

Fiqh 5.119: Staying in the Valley of Al-Mohasab

It is established that the Prophet (peace be upon him) on his way from Mina to Makkah rested for a while at Al-Mohasab, where he offered Zuhr, 'Asr, Maghrib and 'Isha prayers. Ibn 'Umar would always do likewise.

There is disagreement among the scholars as to its desirability. 'Aishah said that the Prophet (peace be upon him) rested at Al-Mohasab because it was easier to do so, but it is not a sunnah. Hence, one may or may not do so.

Al-Khattabi said that it was something practiced before but was later on abandoned. Tirmizhi said that some scholars liked to rest at Al-Abtah without treating it as necessary, except those who liked it.

The wisdom of resting at this place is to thank Allah for what He bestowed upon His Prophet (peace be upon him) in the form of victory over his enemies who boycotted Banu Hashim and Banu Al-Mutallib and foreswore that they will neither marry their women nor sell anything to them unless they hand over the Prophet (peace be upon him) to them.

Ibn Al-Qayyim said, "The Prophet (peace be upon him) intended to proclaim the rites of Islam at a place where disbelief, blasphemy, and hostility to Allah and His Messenger were dominant."

This was the usual practice of the Prophet (peace be upon him). He would use every opportunity to proclaim the Oneness of Allah at places once dominated by symbols of disbelief and polytheism. One such example is that the Prophet (peace be upon him) ordered that a Mosque in Ta'if be built in the same place where once idols of Lat and 'Uzza stood.

Fiqh 5.121: UMRAH

In Arabic the word 'Umrah is derived from al-i'timar which means a visit. Here it means paying a visit to Ka'bah, performing lawaf around it, walking between Safa and Marwah seven times, and then shaving one's head or cutting one's hair short.

There is consensus among scholars that it is a prescribed worship. Ibn 'Abbas reported that the Prophet (peace be upon him) said, "An 'Umrah in the month of Ramadan is equal (in reward) to performing a Hajj.'' (This does not, however, remove from one the obligation of performing the obligatory Hajj) This was reported by Ahmad and Ibn Majah.

Abu Hurairah reported that the Prophet (peace be upon him) said, "From one 'Umrah to the next is an atonement for any sins committed in between, and the reward for an accepted Hajj is nothing but Paradise." This was reported by Ahmad, Bukhari and Muslim.

Nafi' said, "During the rein of Ibn Az-Zubair, Abdullah bin 'Umar performed an 'Umrah twice a year." Al-Qasim said, "Aishah performed three 'Umrahs in one year."

Some people asked if any of the scholars criticised her for this. He replied, "May Allah be blessed! (Criticise) the Mother of Believers?!!" The majority of scholars supports this view. Malik, however, holds that the repetition of 'Umrah more than once a year is disliked.

A person may perform 'Umrah during the months of Hajj, without performing Hajj. 'Umar performed 'Umrah during the month of Shawwal and returned to Madinah without performing Hajj. One may, like 'Umar, perform 'Umrah even before Hajj.

Taw'us said, "In the Days of Ignorance the Arabs considered performing an 'Umrah during the months of Hajj as one of the major sins. And they used to say, "When (the month of) Safar ends, and the camels are back, and wounds in their legs are healed, and when traces of footprints (of pilgrims) are effaced, then one wishing to perform 'Umrah may do so."

After the advent of Islam, the people were commanded to perform 'Umrah even during the months of Hajj. Thus, the 'Umrah was permitted during the months of Hajj till the Day of Judgement.

Fiqh 5.122: Umrahs Performed By the Prophet

Ibn 'Abbas reported that the Prophet (peace be upon him) performed four 'Umrahs in his lifetime: 'Umrah of Hudaibiyah, one that he performed to make up for another missed 'Umrah, a third that he performed going forth from Al-Ji'rannah, and the fourth he combined with his Hajj. This was reported by Ahmad, Abu Daw'ud and Ibn Majah, with a sound chain of authorities.

According to the Hanafi school and Malik, 'Umrah is a sunnah, as described in this hadith reported from Jabir who said, "The Prophet (peace be upon him) was once asked about 'Umrah, and whether it was obligatory (wajib), to which he replied, 'No, it is not, but it is better if you perform it."' This was reported by Ahmad and Tirmizhi who consider this a sound hadith.

The Shafi'i school, and Ahmad hold it to be obligatory (fard) in the light of the words of Allah (Qur'an 2.196) "And complete the Hajj and 'Umrah in the service of Allah." In the above verse 'Umrah is mentioned along with Hajj, which is obligatory, which means 'Umrah must likewise be obligatory, even though the former is preferable.

The author of Fath ul 'Alam says, "On this subject no decision can be made on the basis of ahadith." Tirmizhi has reported that Ash-Shafi'i said, "There is no evidence concerning 'Umrah; it is only a supererogatory act of worship."

The majority of scholars is of the opinion that 'Umrah may be performed any time during the year. Abu Hanifah, however, is of the opinion that it is disliked to perform 'Umrah on five days: the Day of 'Arafah, the Day of Nahr (the 10th of Zhul-Hijjah), and the three days of Tashriq (11th, 12th, and 13th of Zhul-Hijjah).

Abu Yusuf considers it disliked on the Day of 'Arafah, and during the three following days. All of them, however, agree on the permissibility of performing 'Umrah during the months of Hajj.

Bukhari has reported from 'Ikrimah bin Khalid that he said, "I asked Abdullah bin 'Umar about performing 'Umrah before Hajj, whereupon he said, 'There is no harm in doing so, because the Prophet (peace be upon him) himself performed 'Umrah before the Hajj."'

Jabir reported that 'Aishah's menstruation started while she was performing Hajj, but she performed all the rites of Hajj except tawaf around Ka'bah. When her period ended and she was clean, she performed the tawaf, and said, "O Prophet of Allah! Everyone has performed Hajj and 'Umrah together, but I have performed Hajj only." Thereupon the Prophet (peace be upon him) commanded her brother Abdur Rahman to accompany her to Tan'im (in order to perform 'Umrah). So she performed 'Umrah right after Hajj in the month of Zhul-Hijjah. The best time to perform 'Umrah is during the month of Ramadan.

Fiqh 5.123: Miqat for 'Umrah

In case a person intending to perform 'Umrah is outside the miqat fixed for Hajj, it is not permitted for him to cross these miqats (places fixed for ihram) without declaring ihram.

Bukhari has reported that Zaid bin Jubair came to Ibn 'Umar and asked him, "Wherefrom should I declare my intention to perform 'Umrah?" He replied, "The Prophet (peace be upon him) has set Qarna as the miqat for the people of Najd (from where they must declare their ihram), and similarly for the people of Madinah he set Zhul Hulaifah, and for the people of Syria AlJohfah as their miqats."

One who is already well within the confines of the miqat area--even if one is within the Sacred Precincts of Haram itself--must go out to the miqat and declare ihram from there, as is obvious from the above hadith of Bukhari which says that 'Aishah was commanded by the Prophet (peace be upon him) to go to Tan'im (the miqat) and put on her ihram for 'Umrah from there.

This is called the Farewell Tawaf because by this a pilgrim bids farewell to Ka'bah, the House of Allah. It is also known as Tawaf As-Sadr (Tawaf Before Departing) because it marks the departing of pilgrims from Makkah. In this there is no jogging (ramal), and it is the last rite performed by a nonresident pilgrim in Makkah before leaving for his home. Malik has reported in Al-Muwatta that 'Umar said, "The last rite of Hajj is tawaf around the Ka'bah."

As for residents of Makkah, and the menstruating women (pilgrims), they are not obligated to perform it, nor to pay any atonement for missing it. Both Bukhari and Muslim reported from Ibn 'Abbas that he said, "A menstruating woman (pilgrim) is permitted to depart (without performing the Farewell Tawaf)." According to another report, he said: "People were ordered to make the tawafof the Ka'bah their last rite; the menstruating women were, however, excused from it."

It is also reported by Muslim and Bukhari that Safiyah, the wife of the Prophet (peace be upon him) had her monthly period during Hajj. When the Prophet (peace be upon him) 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 Tawaf. The Prophet (peace be upon him) said, "There is no harm then, (let us go)."

Fiqh 5.124: Legal Status of Farewell Tawaf

There is agreement among the Muslim scholars that the Farewell Tawaf is prescribed by law. Both Muslim and Abu Daw'ud reported from Ibn 'Abbas that he said, "The people (pilgrims) used to leave Makkah in every other direction (and haphazardly). Thereupon the Prophet (peace be upon him) said, "Let none of you leave Makkah betore making a Tawaf around the Ka'bah, as the last of Hajj rites."

There is disagreement, however, about its legal position. Malik, Dawu'd, and Ibn Al-Munzhir say it is sunnah and by leaving it one does not incur any penalty. Ash-Shafi'i is also of this view. The Hanafi and Hanbali schools, and, according to one report, Ash-Shafi'i, hold that it is obligatory, and a pilgrim who misses it must slaughter an animal to atone for it.

One should perform this rite after finishing all other rites and just before leaving Makkah so that it is the last rite one performs as a pilgrim, as mentioned in the hadith given above.

After the completion of the Farewell Tawafa pilgrim must leave Makkah, without engaging in any selling or buying or staying on for long thereafter. A person engaging in any of these must repeat his Tawaf before leaving Makkah. One may, however, stop for a while in order to purchase necessary provisions.

When departing, it is recommended that one should supplicate to Allah in these words as transmitted by Ibn 'Abbas: Allahumma inni 'ahduka wa ibnu 'abdika wa ihnu 'amatika. Hamalatni 'ala ma sakhartali min khalqika wa satartanifi hiladika hatta ballaghtani-bini'matika-ilabaitika, waa'antani 'ala ada-i nusuki, fa-in kunta radita 'anni faz-dud 'anni ridan, wa illa fa-minal aana farda 'ani qabla an tan'a 'an baitika dari. Fa hazha awanu insirafi in azintali ghaira mustabdilin bika wa la bi-baitika, wa la raghibun 'anka wa la 'an baitika. Allahummafa-as-hebnil al 'afiyatafi badani wa sihatafi jismi wal 'ismata fi dini, wa ahsen munqalabi, warzuqni ta'ataka ma abqaitani, wajma' li balna khairai-dunyia wal akhirata, innaka 'ala kuli shai'in qadeer. "O Allah! I am your slave, son of your slave, son of your maid slave. You enabled me to mount what You subjected to my service of Your creation. You protected me in this land of Yours, until You, by Your grace, brought me to Your House. You helped me perform rites of Hajj. O Allah! If You are pleased with me, increase Your pleasure with me. Otherwise, grant me Your pleasure before I depart from Your House. O Allah, now is the time for me to depart, by Your leave, without changing (my attitude) toward You and Your House, nor turning away from You or Your House. O Allah, grant me health in my body, purity in my religion, bless my return, and help me to obey You until You cause me to live, and combine for me the good of this world and the world to come. You have power over all things."

Ash-Shafi'i said, "I like that when leaving the House of Allah, a pilgrim should stand by Al-Multazim, and then make the supplication mentioned in the above hadith."

Fiqh 5.125: On Performing Hajj and 'Umrah: A Brief Summary

On approaching the miqat (the place fixed for taking on ihram), a pilgrim should trim his moustache, cut short his hair, clip his finger nails, and take a bath or make ablution, wear some perfume, and then don the ihram. He should offer a two rak'ah prayer, and then declare his or her intention to perform Hajj, or Hajj and 'Umrah, or 'Umrah only, as the case may be.

Wearing ihram and declaring intention for Hajj or 'Umrah is an essential part of both, and neither will be correct without these.

Specifying the kind of Hajj, whether it is if rad (Hajj only), tamattu ' (Hajj and 'Umrah combined with a break in between), or qiran (Hajj and 'Umrah without a break), is not essential. If someone makes an intention of performing Hajj without specifying the kind, his ihram will still be valid, and he may perform any of the three kinds of Hajj.

As soon as he enters the state of ihram a pilgrim must utter talbiyah loudly, whenever he climbs a hill or goes down a valley, meets a group or a person, early in the morning, and after every prescribed prayer.

When in a state of ihram, a person must avoid sexual intercourse and all things that lead to it; he must avoid wrangling and useless bickering, nor must he marry or join others in marriage.

A muhrim must not wear any sewn clothes or shoes that cover his feet above his ankles. He must not cover his head, nor use any perfume, nor cut his hair or nails, nor engage in hunting any game, nor cut trees or grass within the Sacred Precincts of Haram.: Repeated Performance of 'Umrah

When entering Makkah it is desirable that a pilgrim enter from its high iide. if possible. atter taking a bath at the Zhi Tawa well in Zahir. Then he should go to the Ka bah and enter the Sacred Mosque from the gate called Bab As-Salam, while uttering supplications of entry into the mosques and observing otheretiquette of entry with humility, fear, and talbiyah on his tongue.

On seeing the Ka'bah, he should raise his hands and supplicate to Allah for His bounties. Then he should directly proceed to the Black Stone, kiss it quietly or touch it with his hand and kiss the hand. If this is not possible and one cannot reach the Black Stone, one may just point toward it from a distance.

After this one should begin his tawaf around the Ka'bah supplicating in words transmitted from the Prophet (peace be upon him).

In the first three rounds it is liked that the (male) pilgrim uncover his right shoulder and jog at a slow pace. In the remaining rounds he may walk at a normal pace. It is sunnah to touch in every round the Yemeni Corner and to kiss the Black Stone. Atter completing (seven rounds of) the tawafthe pilgrim should go to the Station of Ibrahim in compliance with the command of Allah "And take the Station of Ibrahim as a place of prayer." (Qur'an 2.125) There he should pray two rak'ahs of tawaf.

Now he should go to the well of Zamzam and drink of its water as much as possible. Thereafter the pilgrim goes to Al-Multazim and stands there and supplicates for himself to Allah for whatever good he may wish for in this world and the hereafter. After this he should (if possible) go to the Black Stone, and kiss it.

Then he should approach the (hill of) Safa through the As-Safa gate to begin his Sa'i in compliance with Allah's words "Behold! Safa and Marwah are among the symbols of Allah. So if those who visit the House in the season or at other times. should compass them, it is no sin." (Qur'an 2.158) He should climb the Safa, look towards Ka'bah. and then make supplication to Allah, using one transmitted from the Prophet (peace be upon him). After this he should climb down and start walking toward the (hill of) Al-Marwah as a start of his seven round walk between the two hills, while remembering Allah and supplicating to Him.

On approaching one of the two green markers, he should jog to the second green marker. And after that he should resume his normal walking speed toward Al-Marwah. Upon reaching Al-Marwah he should climb it, turn toward Ka'bah, and make supplications and glorify Allah. This will complete his one round. Then he should make the remaining six rounds in like manner, completing all seven rounds.

This Sa'i is an essential (wajib) ritual of Hajj, and any pilgrim failing to perform it or a part of it must slaughter an animal to atone for this omission. Finally, if he is performing a Hajj Tamattu' (Hajj with an 'Umrah with a break between the two), he should either shave olf his head or trim his hair short. This would release him of all the restrictions of the state of ihram, and all things that were prohibited to him in that state become permissible for him, including sexual intercourse with his wife.

Those who intend to perform a Hajj Ifrad (Hajj only) or Hajj Qiran (Hajj and 'Umrah together without a break) they must continue in the state of ihram. On the 8th of Zhul-Hijjah those intending to perform Hajj Tamattu' will once more resume ihram from their residences and proceed to Mina, along with those who had continued in a state of ihram, and spend the night there.

At sunrise of the 9th of Zhul-Hijjah the pilgrims leave for Arafah, and (if possible) stay by the Mosque of Namira. There they take a bath and offer Zuhr and 'Asr prayers, making Qasr (shortening the prayers) and combining them at the earliest time behind an imam. If this is not possible then one may pray alone, as best as one can, combining and shortening the two prayers.

Pilgrims' stay at Arafah begins only atter the sun has passed its zenith. During this time one should stand by the rocks (of Arafah) or as close as possible, because this is where the Prophet (peace be upon him) used to take his stand. Staying at Arafah is the principal rite of Hajj, but climbing the Mount of Mercy is neither a sunnah nor should it be attempted.

During this stay one should face the direction of Qiblah, glorify Allah and remember Him, and supplicate to Him as much as possible until nightfall.

After nightfall the pilgrims must leave for Muzdalifah, and reaching there, offer Maghrib and 'Isha prayers, combining them and offering them toward the the end of the usual time, and then spend the night there.

At dawn the pilgrims stand by Al-Mash'ar al Haram (the Sacred Monument), and remember and glorify Allah until it is broad daylight. Thereafter they should return to Mina after picking up their pebbles from Muzdalifah.

Standing by the Sacred Monument is essential (wajib), and anyone failing to do so is required to offer a sacrifice in atonement.

After the sunrise, a pilgrim must throw seven pebbles at Jamarah Al-Aqabah. Then he should slaughter his sacrificial animal, if possible, shave off or cut his hair short. This will release him frolll the restrictions of ihram. and he may engage in any normal activity except sexual intercourse with his wite.

He must then return to Makkah to perform Tawaf Al-Itadah an essential part of Hajj, and also known as Tawaf Az-Ziyarah. He should perform it in the same manner as he had earlier performed Tawaf Al-Qudum. If the pilgrim is performing Hajj Tamattu', he must perform a Sa'i after this Tawaf Al-Ifadah. For a pilgrim performing Hajj Qiran or Ifrad, this second Sa'i is not essential, if on arriving in Makkah he had performed a Tawaf Al-Qudum.

After this tawaf - Tawaf-Al-Ifadah - a pilgrim may engage in all normal lawful activities including sexual intercourse with his wife.

The pilgrim must now return to Mina and stay overnight there. This overnight stay at Mina is essential and for abandoning it one must atone by offering a sacrifice.

After midday on the 11th of Zhul-Hijjah, the pilgrim must throw pebbles at the three Jamarahs, starting with the one nearest to Mina, then the middle one, and stand for a while invoking and supplicating to Allah. Then he should go to the last Jamarah, throw pebbles at it, and leave without stopping there. A pilgrim should finish throwing pebbles at the three Jamarahs well before the sunset. On the 12th of Zhul-Hijjah he should repeat the rites of the previous day.

Having thrown the pebbles a pilgrim is free either to return to Makkah before the sunset of the 12th of Zhul-Hijjah, or spend the 13th of Zhul-Hijjah as well in Mina, and throw pebbles at the Jamarahs.

Throwing pebbles is an essential rite of Hajj and for failing to do so one must offer a sacrifice.

After returning to Makkah if the pilgrim desires to return to his home country he must perform TawafAI-Wida' or Farewell Tawaf, which is also an essential rite of Hajj. In case he is unable to perform it, and if he has not crossed the miqat, he should return to Makkah and perform it, or else sacrifice a sheep.

In short, the essential rites of Hajj and 'Umrah are: declaring ihram from miqat, tawaf, Sa'i, halq (shaving one' s hair) or qasr (or cutting one' s hair short). With these the rituals of 'Umrah are completed.

In the case of Hajj one has to perform certain additional rites. The essential rites of Hajj are spending a Day at Arafah, throwing pebbles at Jamarahs, Tawaf Al-lfadah, staying in Mina, slaughtering an animal, shaving or cutting one's hair short. This is a brief summary of all the rites of Hajj and 'Umrah.

Fiqh 5.128: Going Back Home After the Hajj

Abu Hurairah reported that the Prophet said. "Traveling is but a sort of torture. One is prevented from (properly) eating and drinking. So when one of you (travels and) accomplishes his work, he must hasten back to his family." This is reported by Bukhari and Muslim. 'Aishah reported that the Prophet (peace be upon him) said, "When one of you has performed Hajj, he should hasten back to his family, for that will increase his reward." This was reported by Ad-Daraqutni.

Muslim has reported from Al-'Ala bin Al-Hadrami that the Prophet (peace be upon him) said, "A pilgrim from abroad may stay for three (days) after completing his Hajj."

Al-lhsar (as used in the Qur'an) means blocking the path to the House of Allah. Allah says, "And complete the Hajj or 'Umrah in the service of Allah. But if you are prevented (from completing it) send an offering for sacrifice." (Qur'an 2.196)

This verse was revealed at the time of Hudaibiah when the Prophet (peace be upon him) was prevented from visiting the Sacred Mosque. By implication it means being prevented from making tawaf in the case of 'Umrah, or spending the Day at Arafah and making Tawaf Al-lfadah in the case of Hajj.

There is disagreement among the scholars, however, on what constitutes a state of prevention or blockading. Malik and Shafi'i hold that such a state refers to a blockade by an enemy, for the verse was revealed about the Prophet (peace be upon him) who was blocked from performing an 'Umrah. Ibn 'Abbas also holds a similar view.

Most scholars including the Hanafites and Ahmad, however, are of the opinion that a person is deemed blocked when he is prevented from approaching the House of Allah, by reason of an enemy force (A force of disbelievers or a rebel group) or a sickness which could worsen by motion or travel, a state of fear (and insecurity), loss of provisions, or in the case of a woman, the death of her mahram accompanying her, or any other similar cause. Ibn Mas'ud even gave a verdict that a man bitten by a snake is also considered among the prevented ones.

These scholars base their argument on the fact that the words "But if you are prevented" used in the above Qur'anic verse about the Prophet (peace be upon him) are general and are not limited to any specific cause of prevention. This is the strongest view on this subject.

Fiqh 5.129: Prevented Person to Slaughter a Sheep or a Bigger Animal

The verse is quite clear in that a prevented person may slaughter any animal he is able to afford. Ibn 'Abbas reported that when the Prophet (peace be upon him) was prevented from performing 'Umrah (by the Quraish) he shaved his head, consorted with his wives, and slaughtered his animal. The next year he performed an 'Umrah to make up for the year that he had missed. This was reported by Bukhari. The majority of scholars in light of this hadith hold the view that a prevented person must slaughter a sheep, a cow or a camel. Malik, however, differs with this opinion and says slaughtering an animal is not essential.

The author of Fath ul 'Alam remarks, "Malik is right in his opinion, because all the Companions of the Prophet (peace be upon him) who were prevented with him (at Hudaibiyah) did not have animals with them to slaughter after they were unable to perform 'Umrah. The Prophet (peace be upon him) slaughtered his animal which he had brought along with him from Madinah." There is no implication of any obligation in the verse. Rather, it is the Prophet (peace be upon him) who is referred to in the Qur'anic verse (48.25): "They are the ones who denied revelation and hindered you from the Sacred Mosque and sacrificial animals."

Fiqh 5.130: Place for Slaughtering the Prevented Animals

The author of Fath ul 'Alam says: ' The scholars disagree concerning the place of slaughter on the Day of Hudaibiah whether it was within or outside the Sacred Precincts of Haram. Apparently the words of Allah "and they hindered you from the Sacred Mosque and sacrificial animals" suggest that the animals were slaughtered outside the Sacred Precincts of Haram. There are various views concerning this. One view - the majority view - is that a prevented person may slaughter his sacrificial animal within or outside the Sacred Precincts of Haram. Another view, the view of the Hanafi School is that he must slaughter it within the Sacred Precincts of Haram. A third view, the view of Ibn 'Abbas and a group of scholars, is that if a prevented person is in a position to send his sacrificial animal to the Precincts of Haram he must slaughter it there, and only then terminate his ihram. If this is not possible then he may slaughter it at the place where he is prevented.

Commenting on the Qur'anic verse "But if you are prevented (from completing it) send an offering for sacrifice," Ibn 'Abbas said, "If one intended to perform either Hajj or 'Umrah, but was prevented from approaching the House of Allah, then he must slaughter whatever animal he can afford, a sheep or a larger animal."

If a person intended to perform the obligatory Hajj (and he was prevented), he must make it up later, but if he was intending a supererogatory Hajj, he does not have to make up for it.

Malik said that he was told that the Prophet (peace be upon him) and his Companions came to Hudaibiah, and there they slaughtered their animals, shaved their heads, terminated their ihram, and resumed their normal course of life, without having first made Tawaf of Ka'bah or without the sacrificial animals reaching the Ka'bah.

Likewise there is no record, according to Bukhari, that the Prophet (peace be upon him) ordered his Companions to make up for their (missed) 'Umrah or return to the Sacred Mosque to repeat it, although Hudaibiah is outside the Sacred Precincts of Haram.

Ash-Shafi'i holds that a prevented person may slaughter his sacrificial animal at the place he is stopped and terminate his ihram and resume his normal life. He is not required to make up for what he missed, because Allah has not mentioned any such thing.

Ash-Shafi'i adds, "For we know from the recorded reports that some of the people who were with the Prophet (peace be upon him) at the time of Hudaibiah did not return the next year to make up for their missed 'Umrah.

They were not forced to stay back for any excuse, sickness or worldly business. If making up for the 'Umrah were essential the Prophet (peace be upon him) would have certainly commanded them to join him and not to stay back."

Continuing, he further says, "This 'Umrah was called the "'Umrah tul Qada (or 'Umrah performed in order to make up for the missed 'Umrah)" because of the the dispute between the Prophet (peace be upon him) and the Quraish, and not because it was essential (wajib) and had to be made up later by another 'Umrah."

Fiqh 5.131: A Muhrim Terminating Ihram Because of Illness or Some Other Reason

Many scholars hold it to be permissible for one to set a condition when entering the state of ihram that one will be relieved of it if one fell ill. Muslim has reported from Ibn 'Abbas that the Prophet (peace be upon him) told Daba'ah, "Perform Hajj but set a condition that you shall be relieved of the ihram whenever you are prevented (due to illness, etc.,)."

ln such a case if a pilgrim is prevented from performing Hajj or 'Umrah for any reason, illness or something else, he may terminate his state of ihram and not be required to slaughter any animal, or fast in atonement.

In the pre-lslamic period the Arabs used to cover the Ka'bah with a cloth covering. When Islam prevailed it retained this tradition. Al-Waqidi has stated that Isma'il bin Ibrahim bin Abu Habibah reported from his father that in the Days of Ignorance the Ka'bah was covered with rugs made of red skin. Later on the Prophet (peace be upon him) covered it with Yemeni cloth, while 'Umar and 'Uthman covered it with an Egyptian white cloth, Qabati. Hajjaj covered it with silk brocade. The first one to cover it was a man from Tubba' of Yemen called As'ad al-Himairi.

Ibn 'Umar used to choose the best and most expensive Qabati, Egyptian cloth, and send it as covering for the Ka'bah. This is reported by Malik.

Al-Waqidi has also reported from Ishaq bin Abu Abd bin Abu Ja'far Mohammad bin Ali that he said, "The people used to send cloth coverings for the Ka'bah, and likewise they sent to it sacrificial camels loaded with Yemeni cloth."

Yazid bin Mu'awiyah covered it in silk brocade, and so did Ibn Az-Zubair afterwards. He used to delegate Mus'ab bin Az-Zubair to send a covering for the Ka'bah which was changed on 'Ashura (the 10th of Muharram).

Sa'id bin Mansur has reported that "Umar bin Al-Khattab used to take down the old cover of Ka'bah, every year, cut it into pieces, and distribute them among the pilgrims who used them as shelter from the heat of Makkah.

Fiqh 5.132: Perfuming the Ka'bah

Aishah said, "Perfume the Ka'bah, because this is a part of purifying it." Ibn Az-Zubair used to perfume the entire interior of the Ka'bah. He used to burn one pound of incense in the Ka'bah daily, but on Friday, he burnt two pounds of incense.

Allah says in the Qur'an (22.25): "And any whose purpose therein is profanity or wrongdoing, them will We cause to taste of a most grievous penalty." Abu Daw'ud reported from Musa bin Bazhan that he said, "I went to Ya'la bin Amayyah, who said, 'the Prophet (peace be upon him) said, "Hoarding food in the Sacred Mosque is committing an act of profanity." Bukhari in his At-Tarikh Al-Kabir reported from 'Umar that he said, "Hoarding food is a profane act."

Ahmad reported that Ibn 'Umar came to Ibn Az-Zubair who was sitting in Al-Hijr (The area attached to Ka'bah and also called Hijr Isma'il) and said, "O Ibn Az-Zubair! Be mindful of acts of profanity while in the Haram of Allah! I bear witness that I heard the Messenger of Allah (peace be upon him), saying, 'A man of Quraish shall violate its sanctity."' The words of another report are "a man from the Quraish will commit acts of profanity in it. His sins will be equivalent to the sins of humans and Jinns combined, if weighed against them. Be mindful that you are not that man."

Mujahid said that good deeds multiply (many fold) in Makkah as do the sins. Ahmad was once asked, "Are the sins recorded more than once?" He replied, "No, except in Makkah because of the sanctity of that city."

Bukhari and Muslim reported from 'Aishah that the Prophet (peace be upon him) said, "An army will attack the Ka'bah. When they reach a desert they will all be caused to be swallowed up by the earth, to the last man." 'Aishah asked, "O Messenger of Allah, how is that, because among them there may be some pious and good people and others who are not with them?" The Prophet (peace be upon him) said. "They will all be swallowed up by the earth, but then they will be restored to life (on the Judgment Day) according to their intentions."

Sa'id bin Al-Musayyib reported from Abu Hurairah that the Prophet (peace be upon him) said, "You should not undertake a special journey to visit any place other than the three Mosques: the Sacred Mosque of Makkah, this mosque of mine, and Al-Aqsa Mosque (of Jerusalem)." This is reported by Bukhari, Muslim, and Abu Daw'ud. In another natration the words are "For three mosques a special journey may be undertaken: The Sacred Mosque (Ka'bah), my mosque, and the mosque of Al-Quds (Jerusalem)."

Abu Zharr reported that he asked the Prophet (peace be upon him), "O Prophet of Allah, which mosque was built first on earth?" The Prophet (peace be upon him) replied, "The Sacred Mosque of Makkah." Abu Zharr again asked, "Which was next?" The Prophet (peace be upon him) said, "The Al-Aqsa Mosque." "How long was the period between them?" Abu Zharr asked. The Prophet (peace be upon him) said, "Forty years. Apart from these, offer your prayers anywhere when it is time to pray, although excellence is in praying in these mosques."

Traveling to these three mosques is prescribed because of their special position in Islam. Jabir reported that the Prophet (peace be upon him) said, "One prayer in this mosque of mine is better than 1,000 prayers offered anywhere else except the Sacred Mosque, and one prayer in the Sacred Mosque is better than a hundred thousand prayers in any other mosque." This was reported by Ahmad with a sound chain of authorities.

Anas bin Malik reported that the Prophet (peace be upon him) said, "Whoever prays forty prayers consecutively in my mosque without missing any of the obligatory prayer, he will be removed from Hell, from punishment, and from hypocrisy." This was reported by Ahmad and At-Tabarani with a sound chain. We read in various ahadith that a prayer offered in the AlAqsa mosque is five hundred times superior (in reward) to one offered in any other mosque, except the Sacred Mosque and the Mosque of the Prophet (in Madinah).

Fiqh 5.133: Etiquette of Visiting the Prophet's Mosque and Grave

-1- It is recommended that one should approach the Prophet's Mosque calmly and with composure. One should wear perfume, put on a nice clean dress and enter the mosque with the right foot, and say, A'uzhu billahil 'azeem wa bi-wajhihil kareem wa sultanihil qadeem minashaitanir rajeem. Bismillah, Allahumma salli 'ala Muhammadin wa aalihi wa sallam, Allahummaghfir li zunubi waftah li abwaba rahmatika. "I seek refuge with Allah the Supreme with His Noble Face and with His Eternal Dominion from the accursed devil. In the Name of Allah O Allah! Bless Mohammad his family and his followers. O Allah! Forgive my sins and open doors of Your mercy for me."

-2- It is also recommended to go first to the raudah (According to a hadith raudah (literally, a garden) is the space in the Prophet's mosque between his grave and his pulpit. As is stated in the hadith below. The Prophet (peace be upon him) died in his house, and that is where he was buried) and offer there two rak'ahs as greetings to the Mosque with calm and humility.

-3- After this one should head toward the grave of the Prophet (peace be upon him) face it, and with the back to the Qiblah, give greetings of peace to the Prophet (peace be upon him), saying: Assalamu 'alaika ya rasulallah. Assalamu 'alaika ya nabiyallah. Assalamu 'alaika ya khiyrata khalqillah min khalqihi. Assalamu 'alaika ya khaira khalqillah. Assalamu 'alaika ya habiballah. Assalamu 'alaika ya sayyidil mursaleen. Assalamu 'alaika ya rasullallah rabal 'alameen. Assalamu 'alaika ya qa 'idal ghirril muhajjaleen. Ash-hadu alla-ilaha illallah, wa ash-hadu annaka 'abduhu wa rasuluhu wa ameen uhu wa khiyratuhu min khcllyihi, wa ash-hadu annaka qad ballaghtar rasalata wa addaital amanata wa nasahtal ummata wa jahdta fillahi haqa jihadihi. "Peace be on you, O the Messenger of Allah. Peace be on you, O, the Prophet of Allah. Peace be on you, O, the chosen one of Allah's creation. Peace be on you, O, the beloved one of Allah. Peace be on you, O, the Chief of the Messengers of (Allah). Peace be on you, O, the Messenger of the Lord of the universe. Peace be on you, O, the Chief of the unique generation. I bear witness that there is no God but Allah, and I bear witness that you are His slave, messenger, trustee, and the chosen one of His creation. I bear witness that you indeed delivered the message (of Allah). discharged your trust, counseled the Muslim community, and strove hard tor the cause of Allah."

-4- Now moving about a yard to the right, the visitor should offer his greetings to Abu Baker As-Siddiq, and then moving further another yard in the same direction, offer greetings to 'Umar bin Al-Khattab.

-5- Then facing the direction of Qiblah the visitor should supplicate for himself, his family, friends, relatives, and the rest of the Muslims, and then leave.

-6- A visitor should not raise his voice more than needed to hear himself. The people in charge should prevent others from raising their voices gently and politely.

It is reported that 'Umar bin Al-Khattab saw two men raising their voices in the Mosque of the Prophet (peace be upon him). At this he told them, "Had I known that you are from this city, I would have punished you."

-7- Avoid wiping hands on the chamber (i.e., the grave of the Prophet), or kissing it. The Prophet (peace be upon him) has forbidden all such things.

Abu Daw'ud reported from Abu Hurairah that the Prophet (peace be upon him) said, "Do not turn your houses into graves, nor make my grave a place of festivity. Send your greetings upon me, for your greetings are conveyed to me wherever you are." Abdullah bin Hasan saw a man frequenting the grave of the Prophet (peace be upon him) and making supplications there. Thereupon he told him, O, so and so, the Prophet (peace be upon him) has said, 'Do not make my grave a place of festivity. but send your greetings upon me from wherever you happen to be, for your greetings are conveyed to me.' (In this respect) there is no difference between you and a man from (a distant country like) Andalusia."

Fiqh 5.135: Excellence of Prayers in Raudah

Bukhari reported from Abu Hurairah that the Prophet (peace be upon him) said, "The space between my house and my pulpit is (raudah) one of the gardens of Paradise, and my pulpit is at my Fountain."

The Prophet (peace be upon him) used to go there, riding or on foot, every Saturday and offer a two rak'ah prayer. He advised others to do the same, saying, "Whoever makes ablutions at home and then goes and prays in the Mosque of Quba, he will have a reward like that of an 'Umrah." This was reported by Ahmad, Nasa'i, Ibn Majah, and Al-Hakim, who says it has a sound chain of narration.

Abu Hurairah reported that the Prophet (peace be upon him) said, "Verily, belief returns and comes back to Madinah as a snake returns and comes back to its hole (when in danger)."

At-Tabarani has reported from Abu Hurairah that the Prophet (peace be upon him) said, "Madinah is the dome of Islam, the abode of faith, the land of migration, and the dwelling place of what is lawful and unlawful."

'Umar reported that when things became very dear in Madinah and the people suffered hardship, the Prophet (peace be upon him) said (to the people), "Be patient (and of good cheer) and receive the happy news. I have blessed your measures, your Sa' and Mudd. So eat in groups together. One person's food shall be sufficient for two; two people' s for five; and food for four people shall be sufficient for five and six people. The blessings are upon the community. He who perseveres and is patient in its (i.e., of Madinah) times of hardship and difficulty, I shall be an intercessor and a witness for him on the Day of Judgement. And he who leaves it (i.e., Madinah) disliking what is therein (of hardships), Allah will replace him with someone better than him. Whoever intends evil against it, Allah will cause him to be dissolved (destroyed) like the salt is dissolved in water." This was reported by Bazzar with a sound chain of narration.

Fiqh 5.136: Excellence of Death in Madinah

At-Tabarani has reported with a sound chain of narration from a woman of Thaqif that the Prophet (peace be upon him) said, "He amongst you who is able to stay until death in Madinah must do so, as I shall be a witness or an intercessor for him on the Day of Judgment."

That is why 'Umar prayed to Allah to cause him to die in Madinah. Bukhari reported from Zaid bin Aslam, and he from his father that 'Umar said, "O Allah! Grant me martyrdom in Your cause, and cause me to die in the sanctuary of Your Prophet (peace be upon him).":

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