All praise is due to Allaah, Lord of all the Worlds. May He bestow everlasting peace and blessing upon the Messenger, Muhammad, and his household and companions and all those who follow their guidance till the Day of Resurrection.
Hajj linguistically means visit. In Islaamic term, it means: Making a journey to the Sacred House in Makkah at a specific time with the intention of performing rites of Hajj like Tawaaf, Sa‘y, staying at ‘Arafaat and others.
Hajj is one of the pillars of Islaam. It is an obligatory act once in a lifetime upon every capable, sane and adult Muslim. There are fundamental proofs for this from the Qur’aan, the Sunnah and the consensus of the scholars.
The proof for the obligatory status of Hajj in the Qur’aan is Allaah’s statement:
“And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah), then Allaah stands not in need of any of the 'Alamîn (mankind, jinn and all that exists).” 1
The Messenger of Allaah, sallallaahu ‘alayhi wasallam said, “Islaam is based on (the following) five (principles): To testify that none has the right to be worshipped but Allaah and Muhammad is Allaah's Messenger, to offer the (compulsory congregational) prayers dutifully and perfectly, to pay Zakaah (i.e. obligatory charity), to perform Hajj (i.e. Pilgrimage to Makkah) and to observe fast during the month of Ramadaan.” 2
He also said, “O people! Allaah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: “Messenger of Allaah, sallallaahu ‘alayhi wasallam is it to be performed every year?” The Prophet kept quiet. The man repeated thrice, whereupon Allah's Messenger, sallallaahu ‘alayhi wasallam said: “If I were to say ‘Yes’, then it would become obligatory for you to perform it every year and you would not be able to do it.” Then he said: “Stop asking me about restrictions as long as I have not imposed any upon you, for those who were before you were destroyed because of excessive questioning, and their opposition to their Prophets. So when I command you to do anything, do it as much as you can and when I forbid you to do anything, then abandon it.” 3
Also, in a long hadeeth in which Angel Gabriel was reported to have come to Allaah’s Messenger, sallallaahu ‘alayhi wasallam, to teach people matters of their religion. He asked the Prophet, “O Allaah’s Messenger, what is Islaam?” The Prophet, sallallaahu ‘alayhi wasallam, replied, “To worship Allaah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakaah), to observe fasts during the month of Ramadan and to perform pilgrimage to the House [of Allaah in Makkah] if you are able to do so.” 4
The entire Ummah agreed that Hajj is obligatory upon every adult, sane and capable Muslim once in lifetime. This consensus is drawn from the texts of the Qur’aan and the Sunnah quoted above.
Like other acts of worship, Hajj is ordained for sublime goals and great benefits.
The Messenger of Allah, sallallaahu ‘alayhi wasallam was asked, "Which is the best deed?" He said, "To believe in Allaah and His Messenger." He was then asked, "Which is the next (in goodness)?" He said, "To participate in Jihaad in Allaah's cause." He was then asked, "Which is the next?" He said, "To perform an accepted Hajj.” 1
The Prophet, sallallaahu ‘alayhi wasallam also said, “He who performs the Hajj without violating it with sexual activity, or an act of disobedience, he would return home as sinless as the day he was born.” 2
He also said, “An Umrah is expiation for the sins committed between it and the next, and Hajj which is accepted will receive no other reward except Paradise.” 3
An d he said, “Three people are under the protection of Allaah: a man who sets out to one of the mosques of Allaah, a man who sets out for war in Allaah’s cause and a man who goes out for Hajj.” (Al-Humaydee)
He also said, commanding his followers, “Perform Hajj and Umrah one after another, for they remove poverty and sins as the furnace removes the impurities of iron. The accepted Hajj has no reward other than Paradise.” 4
Among the goals of Hajj are:
1. Affirming belief in Allaah’s Oneness. Hajj is a manifestation of the pilgrim’s belief in Allaah’s oneness and in His exclusive right to be worshiped, without associating any partner with Him. This important goal is more pronounced by the fact that the first thing with which this act of worship is started is the statement of monotheism, which is:
“LabbaykAllaahumma labbayk, labbayka laa shareeka laka labbayk, innal-hamda wanni‘mata laka wal-mulk, laa shareeka lak.” Meaning:
“Here I am at Your service, O Lord here I am. Here I am, no partner do you have. Truly, the Praise and Favour are Yours and the Dominion, no partner do You have."
2. To establish the remembrance of Allaah. Allaah says,
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjah).” 5
The Messenger of Allaah, sallallaahu ‘alayhi wasallamexplicitly mentioned this goal in his saying:
“Making Tawaaf round the House [of Allaah], trotting between As-Safaa and Al-Marwah and stoning at the Jamaraat are only ordained for the remembrance of Allaah.” 6
Here are some of the benefits of Hajj:
1. It increases a Muslim in piety and righteousness; it refines him and purifies his heart from confusions and depravity of lustful desires. Allaah says,
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islâmic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihrâm), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allâh knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!” 7
2. It affords the Muslims from all over the world the opportunity to meet one another in the holiest and the most beloved place to Allaah. It gives them the opportunity to know one another and to cooperate on righteousness and piety. Through the unity of their utterances, words of remembrance of Allaah, which they recite and the rites they perform, it inspires in them the sense of equality. This, in essence, teaches them the importance of unity in matters of their belief, worship, goals and the means to achieve those goals.
This gathering of theirs in Hajj allows them to know one another. It brings them closer to one another and makes them seek to know about the situations of one another. This phenomenon actualises the Saying of Allaah:
“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who is most pious. Verily, Allaah is All-Knowing, All-Aware.” 8
3. Hajj unites the Muslims, strengthens religious brotherhood, and removes dissension and causes of disunity. Allaah says,
“Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one's conveyance, provision and residence).” 9
The word ‘mankind’ in this verse is used to symbolize unity. The word is repeated again in another verses relating to Hajj. Allaah says,
“And proclaim to mankind the Hajj (pilgrimage).” 10
This is because; this act of worship consists of the very foundation of Islaam, which is Tawheed [Monotheism], though its performance must be preceded by having eemaan. Its upholding therefore means upholding of the religion, so it is addressed to mankind.
If one ponders deeply over this pillar of Islaam, one will realize that every aspect of it is related to and is a clear evidence of the unity of the Muslims. The pilgrims wear the same garments, pronounce the same statement and perform the same actions; at the same time, in the same place; facing the same direction and having the same intention.
4. This act of worship teaches patience, sacrifice and sense of gratitude. It is an act of worship that is financially and physically involved. It demands undertaking a journey and leaving the family and country. It demands leaving behind one’s home and accustomed bliss. Hajj purifies the soul from avarice and greed. It makes it humble, tolerant and abiding by excellent morals as a result of one’s mixing and living with and keeping the company of people of different cultures, backgrounds and characters.
5. Hajj provides commercial and financial benefits. It gives the Muslims an opportunity to share their economic experiences with one another.
It is also an incontestable fact that this great gathering gives the Muslims a chance to discuss their weaknesses as far as world economy is concerned so that they can cooperate with one another in strengthening the Ummah’s economic prospects. This is one of the benefits that Allaah commands us to witness in Hajj. Ibn ‘Abbaas alluded to this when he was commenting on the word of Allaah,
“That they may witness things that are of benefit to them”. He said, “They are benefits of this world and the Hereafter. Benefits of the Hereafter are Allaah’s pleasure. And the benefits of this world are the animals that are slaughtered and commercial benefits.”
6. Hajj is an annual conference where Muslims from all over the world meet, where the ignorant among them benefits from the knowledgeable, where the rich shows compassion to the poor and where Muslims are acquainted with the needs of their brethren and then work towards meeting such needs. The exchange of knowledge, experience, consultation, commercial goods and constructive views are some of the benefits that the pilgrim observes in this time.
The most preponderant opinion, Insha Allaah, is that, Hajj becomes obligatory on a Muslim as soon as he possesses all its requirements. This is due to the general meaning in the word of Allaah,
“Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one's conveyance, provision and residence).” 1
Allaah also says,
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad (peace be upon him)) the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allaah.” 2
In the hadeeth, Ibn ‘Abbaas narrated that the Messenger of Allaah, blessings and peace be upon him said,
“Hasten to perform Hajj [i.e. the obligatory Hajj], for none of you knows what may happen to him.” 3
All scholars agree that whoever dies before he is able to perform Hajj, its obligation on him is dropped. However, there are different opinions regarding one who dies after he is able to perform Hajj.
The correct opinion, Insha Allaah, is that the obligation of Hajj on him is not dropped. His heirs should perform the Hajj on his behalf from his wealth, regardless of whether he mentions that in his will or not. The Hajj is a biding duty on him like debt. The evidence is the hadeeth narrated by Ibn ‘Abbaas that,
“A woman vows to perform Hajj but she died before she could do so. Her brother came to the Messenger of Allaah, blessings and peace be upon him and asked him about that. The Prophet, blessings and peace be upon him said, “Tell me, if your sister has a debt, are you going to pay it?” He said, “Yes.” The Prophet said, “Then pay the debt owed to Allaah, for that is worthier of being paid.” 1
However, the person who intends to perform Hajj on behalf of others must have performed one on behalf of himself. This is evidenced by the hadeeth in which the Prophet, blessings and peace be upon him was reported to have heard a man saying: ‘O Allaah! Here I am responding to You in performing the Hajj on behalf of Shubrumah.’ The Prophet asked the man: ‘Have you already performed the Hajj for yourself?’ The man said: ‘No.’ He then said to him: ‘Perform Hajj for yourself first, then (next year) perform it on behalf of Shubrumah.” 2
The correct opinion is that the Hajj performed on behalf of an invalid person is correct. The evidence is the hadeeth narrated by Al-Fadl ibn ‘Abbaas that a woman from Khath‘am clan addressed the Prophet, sallallaahu ‘alayhi wasallam saying: “O Messenger of Allaah! The obligation of Hajj enjoined by Allaah on His servants has become due on my father and he is old and weak, and he cannot sit firm on the mount; may I perform Hajj on his behalf?” The Prophet, sallallaahu ‘alayhi wasallam replied, “Yes, you may.” That happened during the Farewell Pilgrimage. 1
There are things that an intending pilgrim must do before he sets out for the journey. This includes making a sincere repentance from all sins, returning rights and fulfilling obligations to whom they are due, paying outstanding debts or seeking for the creditor’s respite, writing a will if there is any willable property and making sure that the travel expenses are from lawful earnings, for unlawful earnings prevent the acceptance of invocations.
The intending pilgrim also needs to be aware of the primary conditions for validity and acceptability of his Hajj and any act or worship. These conditions are:
One: The deed should be performed exclusively for the sake of Allaah and in search of His pleasure without associating anything or anyone with Allaah in the intention. The journey for Hajj should not be undertaken for any other reasons, however tempting, besides the one stated above. One should not set out of his house seeking praise, commendation, fame and vainglory, lest his deeds will be in vain and his effort will become fruitless. The Almighty Lord says,
“Indeed, Allaah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allaah has certainly gone far astray.”
(An-Nisaa 4:116)
Allaah also emphasises that sincerity to Him in acts of worship and lack of associating any partner with Him are means of attaining His grace when He says,
“So whoever hopes for the meeting with his Lord- let him do the righteous work and not associate in the worship of his Lord anyone.”
(Al-Kahf 18:110)
In order to show us how Allaah deals with deeds in which others are associated with Him, He said in a Qudsee hadeeth, “I am the One, Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with the one he associates [with Me].” (Muslim)
The Prophet, sallallaahu ‘alayhi wasallam used to warn against showing off. In his farewell Hajj, he beseeched his Lord saying: “O Allaah! Make it a Hajj in which there is neither showing off nor boastfulness.” (Ibn Maajah)
Two: The deed should be performed exactly as the Messenger of Allaah sallallaahu ‘alayhi wasallam had done it without adding or omitting anything thereof. This is because; every Muslim believes that Muhammad, sallallaahu ‘alayhi wasallam is the Messenger of Allaah, and this belief implies that he accepts all that he tells as truthful, implements all orders he gives, abstains from all that he forbids and worships Allaah only according to what he ordains. The Muslims should therefore perform Hajj and other acts of worship according to the way the Prophet had done or the way he had approved without omission or addition.
Adhering to the Sunnah of Allaah’s Messenger, sallallaahu ‘alayhi wasallam in all acts of worship is the real sign that one loves Allaah. Allaah says in the Qur’aan addressing His Prophet sallallaahu ‘alayhi wasallam,
“Say [to mankind]: If you should love Allaah, then follow me, [so]Allaah will love you and forgive you your sins.”
(Soorah Aal ‘Imraan 3:31)
The pilgrim enters into the state of Ihraam when he arrives at the Meeqaat. Meeqaat (pl. Mawaaqeet) is one of the places that the Prophet, sallallaahu ‘alayhi wasallam prescribed for those intending to perform Hajj or ‘Umrah to assume their Ihraam at on their way to Makkah for Hajj and Umrah. These places are five:
1. Dhul-Khulayfah. It is now called “Abyaar ‘Alee”. It is the Meeqaat of the people of Al-Madeenah. It is a distance of 336 kilometre or 224 miles from Makkah.
2. Al-Juhfah. It is a distance of ten kilometres from the Read Sea and a 180-kilometres or 120-mile distance from Makkah. It is the Meeqaat of the people of Egypt, Syria, Morocco and those from Andalusia, Rome and the Black Africa. The people from the above regions now enter into Ihraam from Rabigh because it is a bit parallel to Al-Juhfah.
3. Yalamlam. It is presently called “As-Sa‘diyyah”, and it is one of the mountains of Tihaamah. It is 70-kilometre or 48-mile distance from Makkah. This is the Meeqaat of the peoples of Yemen, Java (Southeast Asian countries), Sub-Indian continent and China.
4. Qarnul-Manaazil. It is presently called “As-Sail Al-Kabeer”. It is a 72-kilometre or 48-mile distance from Makkah. It is the Meeqaat of the peoples of Najd and Taif.
5. Dhaat ‘Irq. It is presently called “Ad-Dareebah”. ‘Irq means a small mountain. And the place is named ‘Dhaat ‘Irq’ because there is a small mountain there. It is a 72-kilometre or 48-mile distance from Makkah. It is the Meeqaat of the peoples of the East, Iraq and Iran. These designated places are points where those performing Hajj or ‘Umrah must not pass on their way to Makkah without being in the state of Ihraam.
The Prophet, blessings and peace be upon him explained these places in the hadeeth narrated by Ibn ‘Abbaas who said,
“The Prophet, sallallaahu ‘alayhi wasallam fixed Dhul-Hulayfah as the Meeqaat for the people of Medina, Al-Juhfah for the people of Syria, Qarnul-Manaazil for the people of Najd, and Yalamlam for the people of Yemen; and these Mawaaqeet are for those living at those very places, and besides them for those who come through these places with the intention of performing Hajj and Umrah; and whoever is living within these Mawaaqeet should assume Ihraam from where he starts, and the people of Mecca can assume Ihram from Mecca.” 1
Muslim also reported on the authority of Jaabir that the Messenger of Allaah, sallallaahu ‘alayhi wasallam said,
“The designated place from which the people of Iraq enter into the state of Ihraam is Dhaat ‘Irq.”
But if a pilgrim does not pass by any of these Meeqaats on his way to Makkah, he should then enter into the state of Ihraam when he passes by any place that he thinks lies parallel to the nearest Meeqaat. The traveller by air should enter into the state of Ihraam when he approaches the parallel of one of these Meeqaats. He should not delay his assumption of Ihraam until he lands in Jeddah as some pilgrims do, because Jeddah is not a Meeqaat except for its inhabitants only or those who intend to perform Hajj or ‘Umrah from there.
Whoever enters into the state of Ihraam in other places besides the above has abandoned an obligatory duty of Hajj, which is assuming the Ihraam from the Meeqaat. He is therefore, liable to make expiation.
Equally, whoever passes the Meeqaat without assuming Ihraam; he must go back to the nearest Meeqaat. If he does not, he has to expiate with a goat or a seventh part of a camel or cow. He should distribute its meat to the poor people of the Haram and not eat any part thereof.
It is desirable to take a bath, clean oneself, make necessary shavings and wear perfume before entering into the state of Ihraam. The male pilgrim must take off all sewn garments and wear only white, clean two seamless sheets.
As for woman, she can have a bath and wear her normal garments that have no adornments and which properly cover her body and do not resemble men's garments. No specific colour is recommended for her Ihraam.
When there comes the time of an obligatory prayer while one is entering into the state of Ihraam, one should perform it and then make the intention of Ihraam afterwards. If not, he should observe two raka‘ahs as sunnatul-wudu 2 and then make the intention of Ihraam afterwards. The male pilgrim should ensure that both shoulders remain covered by the upper garment until he starts the Tawaaf.
The pilgrim thereafter chooses whichever type of Hajj he wishes to perform like Tamattu‘, Qiraan or Ifraad.
Tamattu‘ is to enter into the state of Ihraam for ‘Umrah in one of the months of Hajj and then terminate the Ihraam after finishing the ‘Umrah. The pilgrim thereafter enters into the state of Ihraam for Hajj in the same year.
Qiraan is to enter into the state of Ihraam with the intention of performing Hajj and ‘Umrah simultaneously or to enter into the state of Ihraam for ‘Umrah alone and later on includes the intention for Hajj before starting the arrival Tawaaf. The pilgrim doing the Qiraan type of Hajj should make an intention for both at the Meeqaat or before starting the Tawaaf of ‘Umrah. He makes single Tawaaf and Sa‘y for both.
Ifraad is to enter into the state of Ihraam in the Meeqaat for Hajj alone. The pilgrim doing Ifraad stays in the state of Ihraam until he finishes the Hajj rites.
The one doing Tamattu‘ or Qiraan must sacrifice an animal if he is not among the inhabitants of the Sacred Mosque.
There is a disagreement among the scholars as to which of these three types of Hajj is the best. The eminent scholars are of the view that Tamattu‘ is the best.
When the pilgrim enters into the state of Ihraam with the intention to perform any of these three types of Hajj, he recites the Talbiyah saying, “Labbayka Allaahumma labbayk. Labayka laa shareeka laka labbayk. Innal-hamda wan-ni‘mata laka wal-mulk, laa shareeka lak.” 3
After a Muslim has put on his Ihraam garments, he starts reciting Talbiyah from the Meeqat saying:
[Labbayka Allahumma 'Umrah'], or [Allahumma Labbayka 'Umrah'.]
He then starts saying:
[Labbayka Allahumma Labbayk, labbayka laa shareeka laka labbayka. Innal– hamda wan-ni'mata laka wal-mulk, laa shareeka lak.]
He should continue reciting this talbiyah on his way, and he only stops it at the beginning of Tawaaf.
If he fears that he may not be able to complete his 'Umrah because of an illness or other unforeseeable reasons, it is recommended for him to say at the start of his Ihraam: "Allahumma mahallee haythu habastanee."
Meaning: [O Allaah, my place of termination of Ihraam is the place where you hold me]. 1
When he has stated this condition and something that could be prevent him from completing his 'Umrah happens to him, it is then lawful for him to terminate his Ihraam, without having to make any expiation. But if he does not fear any obstruction, he should not make this condition.
Men should recite the Talbiyah aloud while women should do so silently.
Each pilgrim should recite the Talbiyah individually. It is wrong to recite itin unison, for that was not the practice of our Prophet, sallallaahu ‘alayhi wasallam nor that of his noble Companions.
The pilgrim who is in the state of Ihraam can change his garments or wash them at any time he likes. He can also wear wristwatch, waist-belt, eyeglasses and other things like that. There is objection in all this.
1. Removing hair from the body by shaving or otherwise. Allaah says,
“And do not shave your heads until the Hady reaches the place of sacrifice.” 1
2. Clipping of fingernails. Since removing the hair without an excuse is not allowed, so is unnecessary clipping of fingernails.
3. Covering of the head. The Messenger of Allaah, sallallaahu ‘alayhi wasallam prohibited the one in the state of Ihraam from wearing turbans. Another proof is the Prophet’s instruction concerning the pilgrim, who broke his neck and died when he fell off his mount,
“Do not cover his head, for he will be resurrected on the Day of Resurrection while reciting the Talbiyah.” 2
Ibn ‘Umar used to say, “The Ihraam of man is in his uncovering of his head and the Ihraam of the woman is her uncovering of her face.” 3
4. Man’s wearing of sewn garments and leather socks. The evidence is the hadeeth narrated by Abdullaah bin ‘Umar that,
“A man asked, “O Messenger of Allaah! What kind of clothes should a person in the state of Ihraam wear?” Allaah's Messenger replied, “He should not wear a shirt, a turban, trousers, a head cloak or leather socks except if he can find no slippers, he then may wear leather socks after cutting off what might cover the ankles. And he should not wear clothes which are scented with saffron or Wars (kinds of Perfumes).” 4
5. Using perfume after entering into the state of Ihraam. The evidence is: The Messenger of Allaah, sallallaahu ‘alayhi wasallam commanded a man, in the hadeeth narrated by Safwaan bin Ya‘laa bin Umayyah, to wash off the perfume he had on him. 5
The Prophet, sallallaahu ‘alayhi wasallam also instructed, concerning the pilgrim who fell off his mount and died, “You should apply no perfume on his body.” 6 Muslim’s version reads, “Do not touch him with any perfume.”
6. Killing of land game. The evidence is the injunction of Allaah,
“O you who believe! Kill not the game while you are in a state of Ihraam (for Hajj or 'Umrah (pilgrimage))” 7
He is also forbidden from hunting games even if he does not kill it or injure it because Allaah says,
“Forbidden is (the pursuit of) land-game as long as you are in a state of Ihrâm (for Hajj or 'Umrah).” 8
7. Making a marriage contract. The pilgrim should not marry for himself or marry to others, neither by himself nor through a proxy. The evidence is the hadeeth narrated by ‘Uthmaan that the Messenger of Allaah, sallallaahu ‘alayhi wasallam said,
“The pilgrim should not marry a woman nor arrange the marriage for others or propose marriage to any woman.” 9
8. Engaging in sexual activities. Allaah says,
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife).” 10
9. Lustful touching of women, skin to skin, like kissing or fondling or any act that can lead to sexual activities.
The woman is like the man in all the above. However, she is different from him in some things. The Ihraam of the woman is to uncover her face. She should not cover her face with veil or other materials. She should also not wear gloves because of the hadeeth narrated by Ibn ‘Umar that the Prophet, sallallaahu ‘alayhi wasallam said,
“The woman pilgrim should not wear face-veil or hand gloves.” 11
‘Aaishah also narrated, “Riders would pass us when we accompanied the Messenger of Allaah, sallallaahu ‘alayhi wasallam while we were in the state of Ihraam. When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces.” 12
The pilgrim continues to recite Talbiyah until he arrives at Makkah and starts the Tawaaf. The following are the things the pilgrim should do on his arrival at Makkah:
1. He makes seven rounds of Tawaaf; beginning each and ending it at Al-Hajar Al-Aswad (The Black Stone). He then prays two rak‘ahs behind the Station of Ibraaheem if that is easily possible. Otherwise, he may pray further back from it or any where in the Mosque.
2. After observing the two rak’ahs, he proceeds to As-Safa and does the sa‘y of ‘Umrah by trotting between As-Safa and Al-Marwa seven times, starting with As-Safa and ending with Al-Marwa. A journey from As-Safa to Al-Marwa is counted as one round and a journey from Al-Marwa to As-Safa is also counted as another round. He continues this way until he finally ends up at Al-Marwa.
3. When he has completed the Sa’y, he should shave his hair, terminate his Ihraam and wear his normal clothes. For, his ‘Umrah is complete.
If the pilgrim intends to do Hajjonly, he should say at the meeqaat: “Labbayka hajjan” (meaning: I answer Your call for hajj). He should then recite the Talbiyah frequently and continuously until he throws the stone pillar of Aqabah (the nearest to Makkah). When he reaches the Ka’bah, he does the Tawaaful-Qudoom (the Arrival Tawaaf). If he, at this point, performs the s‘ay, he has done his s‘ay for Hajjand he will not have to do another s‘ay after Tawaaful-Ifaadhah. He should not cut his hair; he rather remains in his Ihraam until it is terminated on the day of Eid (10th of Dhul-Hijjah).
If he is a qaarin (combining Hajj with ‘Umrah), he should say at the meeqaat: “Labbayka ‘umratan wahajjan” (meaning: I answer Your call for ‘Umrah and Hajj combined). He then continues reciting the Talbiyah until he throws pebbles at the stone pillar of Aqabah, just like a mufrid (the one who is performing Hajjonly).
In the forenoon of the 8th day of Dhul-hijjah, he assumes the Ihraam for Hajj at his residence in Makkah if he is a mutamatti’ (performing the Hajjthat is preceded by an ‘Umrah), he takes a bath if it is possible and put on the clothes of Ihraam. He then starts reciting the Talbiyah and does so continuously until he pelts the stone pillar of Aqabah on the 10th day of Dhul-Hijjah.
If he is performing Hajj only or Hajj combined with ‘umrah, he should remain in his initial Ihraam.
He prays Zuhr and ‘Asr prayers there, two rak‘ahs for each. He also pray Maghrib, Ishaa and Fajr prayers there; three rak‘ahs for Maghrib and two Rak‘ahs each for ‘Ishaa and Fajr prayers. Every prayer must be observed at its prescribed time.
At the sunrise of the Day of Arafaat -the 9th day of Dhul-Hijjah- he proceed to Arafaat while reciting the Talbiyah.
At ‘Arafah, he performs Zuhr and ‘Asr prayers combined during the time of Zuhr; two rak’ahs for each prayer with one adhaan and two iqaamahs. He stays at ‘Arafah until sunset. While at ‘Arafah, he should try as much as he can to supplicate to and remember Allaah while facing the qiblah.
Most importantly, he should ensure that he stays within the boundaries of ‘Arafah and does not move out of it before sunset.
When he arrives at Muzdalifah, he performs Maghrib and ‘Ishaa prayers there in a combined form with one adhaan and two iqaamahs; three rak’ahs for Maghrib and two rak’ahs for ‘Ishaa. He also observes Fajr prayer there. He remains at Muzdalifah supplicating and remembering Allaah until it is close to sunrise. When it is close to sunrise, he should proceed from there to Mina.
When he arrives back at Mina after the sunrise, he should do the following:
After shaving or cutting of his hair, he enters into the state of preliminary termination of Ihraam. He can now wear his normal clothes and the things that were prohibited during Ihraam become lawful for him with the exception of sexual intercourse.
He then goes to Makkah and do the Tawaaful-Ifaadhah (the circumambulation which is an essential part of Hajj) and performs the Sa‘y of Hajj between As-Safa and Al-Marwa if he is a mutamatti’. After doing this, his Ihraam is permanently terminated and all things become lawful for him, including sexual intercourse.
If he is a mufrid or qaarin, he must perform the Tawaaful Ifaadhah (the one that is essential part of Hajj) do the sa‘y between As-Safa and Al-Marwa if he has not done it with the arrival Tawaaf.
After this Tawaafand Sa‘y, he returns to Mina and spend the 11th and 12th days of Dhul-Hijjah there.
While he is there, he pelts the three stone pillars on the 11th and 12th days after zawaal (in the noon); starting with the first one, which is the farthest from Makkah, then the middle one and lastly the stone pillar of Aqabah; each with seven pebbles in successive order and saying “Allaahu Akbar” with each throw. It is recommended to stand after pelting the first and the middle pillar and supplicate to Allaah facing the qiblah. In these two days, throwing pebbles before the noon is not permissible.
After throwing the pebbles on the 12th day, he may leave Mina if he likes but should do so before sunset. But if he wishes to stay until the 13th day -which is more meritorious- he should then pass the night preceding the 13th day in Mina and throw the pebbles in the noon of that day as he did on the 12th.
When he is finally going back to your country, he should perform the farewell Tawaaf. However, menstruating women and women in postnatal periods are not obliged to perform it.
All praise is due to Allaah; with Whose Favour righteous deeds are perfected. Peace and blessings be upon our beloved Prophet, Muhammad and upon his household and companions.
