Just-islam

What is a Madhhab?
Why is it necessary to follow one?
©Nuh Ha Mim Keller 2000

The word madhhab is derived from an Arabic word meaning “to go” or “to take as a way”, and refers to a mujtahid’s choice in regard to a number of interpretive possibilities in deriving the rule of Allah from the primary texts of the Qur’an and hadith on a particular question. In a larger sense, a madhhab represents the entire school of thought of a particular mujtahid Imam, such as Abu Hanifa, Malik, Shafi’i, or Ahmad–together with many first-rank scholars that came after each of these in their respective schools, who checked their evidences and refined and upgraded their work. The mujtahid Imams were thus explainers, who operationalized the Qur’an and sunna in the specific shari’a rulings in our lives that are collectively known as fiqh or “jurisprudence”. In relation to our din or “religion”, this fiqh is only part of it, for the religious knowledge each of us possesses is of three types. The first type is the general knowledge of tenets of Islamic belief in the oneness of Allah, in His angels, Books, messengers, the prophethood of Muhammad (Allah bless him and give him peace), and so on. All of us may derive this knowledge directly from the Qur’an and hadith, as is also the case with a second type of knowledge, that of general Islamic ethical principles to do good, avoid evil, cooperate with others in good works, and so forth. Every Muslim can take these general principles, which form the largest and most important part of his religion, from the Qur’an and hadith. The third type of knowledge is that of the specific understanding of particular divine commands and prohibitions that make up the shari’a. Here, because of both the nature and the sheer number of the Qur’an and hadith texts involved, people differ in the scholarly capacity to understand and deduce rulings from them. But all of us have been commanded to live them in our lives, in obedience to Allah, and so Muslims are of two types, those who can do this by themselves, and they are the mujtahid Imams; and those who must do so by means of another, that is, by following a mujtahid Imam, in accordance with Allah’s word in Surat al-Nahl, 

“ Ask those who recall, if you know not ” (Qur’an 16:43), 

and in Surat al-Nisa, 

“ If they had referred it to the Messenger and to those of authority among them, then those of them whose task it is to find it out would have known the matter ” (Qur’an 4:83), 

in which the phrase those of them whose task it is to find it out, expresses the words “alladhina yastanbitunahu minhum“, referring to those possessing the capacity to draw inferences directly from the evidence, which is called in Arabic istinbat. These and other verses and hadiths oblige the believer who is not at the level of istinbat or directly deriving rulings from the Qur’an and hadith to ask and follow someone in such rulings who is at this level. It is not difficult to see why Allah has obliged us to ask experts, for if each of us were personally responsible for evaluating all the primary texts relating to each question, a lifetime of study would hardly be enough for it, and one would either have to give up earning a living or give up ones din, which is why Allah says in surat al-Tawba, in the context of jihad: 

“ Not all of the believers should go to fight. Of every section of them, why does not one part alone go forth, that the rest may gain knowledge of the religion and admonish their people when they return, that perhaps they may take warning ” (Qur’an 9:122). 

The slogans we hear today about “following the Qur’an and sunna instead of following the madhhabs” are wide of the mark, for everyone agrees that we must follow the Qur’an and the sunna of the Prophet (Allah bless him and give him peace). The point is that the Prophet (Allah bless him and give him peace) is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur’an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams–together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them–have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur’an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet (Allah bless him and give him peace) and his Companions, when taqwa or “godfearingness” was the norm–both of which conditions are in striking contrast to the scholarship available today. While the call for a return to the Qur’an and sunna is an attractive slogan, in reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur’an and sunna, a highly sophisticated, interdisciplinary effort by mujtahids, hadith specialists, Qur’anic exegetes, lexicographers, and other masters of the Islamic legal sciences. To abandon the fruits of this research, the Islamic shari’a, for the following of contemporary sheikhs who, despite the claims, are not at the level of their predecessors, is a replacement of something tried and proven for something at best tentative. 

The rhetoric of following the shari’a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make–neither a Volkswagen nor Rolls-Royce nor Chevrolet–but rather “a car, pure and simple”. Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari’a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur’an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart.

Related article:
http://justislam.wordpress.com/2008/02/17/following-an-imam/

Is it haram to wear garments that reach below the ankles, such as pants?

“Wearing garments that hang below the ankles” is the first of the so-called “common errors” listed in the “Salafi” manual entitled “Errors in Prayers that must be Avoided.” This manual is filled with proofs that the “Salafis” are misguided and misguiding propagators of errors in the guise of corrections.

It is a more than adequate illustration of their delusion that their method of reading and interpreting the hadith in “happy-go-lucky” fashion, as if it were a newspaper, regardless of the prescriptions of hadith methodology, will save them from error. How can something save them from error which proceeds from pride to begin with — since they insist on relying on their own wits rather than on what better minds than theirs have understood from the same evidence?

They have misunderstood the caution of the Prophet against vestimentary pride to consist solely in a point about ankle-length. However, there are those who wear their the bottoms of their trousers cut short and strut with as much pride as the pagans of Jahiliyya meant by the very hadith they claim to follow. The sin does not consist in the length of the cloth but in the hidden pride it fosters:

`Abd Allah ibn Mas`ud said that the Prophet said: “He will not enter the Garden of Paradise who has an atom’s worth of pride in his heart.” A man said: “What about someone who likes handsome clothes and handsome sandals?” The Prophet replied: “Allah is beautiful and He loves beauy. Pride is refusing to admit the truth and having contempt for people.”

The hadith of the trailing of garments

Muslim states

Narrated Abu Dharr: The Messenger of Allah observed: “Three are the (persons) with whom Allah would neither speak on the Day of Resurrection, nor would look at them nor would absolve them, and there is a painful chastisement for them.” The Messenger of Allah repeated it three times. Abu Dharr remarked: “They failed and they lost; who are these persons, Messenger of Allah?” Upon this he observed: “They are: the one who makes (his garment) hang down on the ground (al-musbil), the recounter of obligation, and the seller of goods by false oath.”

Muslim narrates directly afterwards another version from Abu Dharr where the loin-wrap or lower garment (izar) is explicitly mentioned.

The following are Imam Nawawi’s, Ibn Qudama’s, and Ibn Hajar’s commentaries on the various hadiths on this chapter. It will be seen in the light of their views that there is no basis whatsoever in these hadiths for the preposterous statement of the “Salafis” whereby “the above and many other traditions indicate clearly that wearing clothes that hang below the ankles for men is a grave sin regardless of whether such garments are worn out of habit or pride.” Observe, dear reader, the sharp difference between the keen sight of the true ulama and the myopic sight of the rest:

Nawawi states

As for the Prophet’s saying: “the one who makes his garment hang down on the ground” then its meaning is: The one who lets it down and drags its extremity out of arrogance (khayla’) as has been mentioned by way of explanation (of the same phrase) in the other hadith [in Bukhari and Muslim]: “Allah will not look at a person who drags his lower garment in arrogance.” Khayla’ is self-aggrandizement (kibar), and this restricted (muqayyad) meaning of letting down the garment as consisting in dragging it (al-jarr) out of arrogance reduces the general sense of the person who lets down the lower garment to a specific sense and indicates that the one meant by the threat of punishment is the one who does so out of arrogance.

The Prophet permitted Abu Bakr al-Siddiq to do so (i.e. let down his lower garment) and he said to him: “You are not of their number” [Bukhari] because he trailed it for a reason other than arrogance. Imam Abu Ja`far Muhammad ibn Jarir al-Tabari and others said: “The letting down of the lower garment was mentioned by itself because it is their most common garment, but the ruling concerning other garments such as the shirt and others, is the same ruling.” I say [Nawawi]: This has been made plain to us explicitly in the hadith from the Prophet on the authority of Salim ibn `Abd Allah from his father: “The letting down (isbal) pertains to the lower garment, the shirt, and the turban. Whoever drags something out of arrogance Allah will not look at him on the Day of Resurrection.” Abu Dawud, al-Nasa’i, and Ibn Majah narrated it with a fair chain. And Allah knows best.

The scholars are in agreement that it is forbidden to pray with braided or plaited hair, as well as with folded up garment or sleeves or the like:… all this is forbidden and agreed upon as such by the scholars, and the prohibition is that of offensiveness of the lesser type (karahatu tanzih), and if one prays in this manner then he has not done well but his prayer is valid. Ibn Jarir al-Tabari has submitted the Consensus of the scholars in this question, while Ibn al-Mundhir has related that one must repeat the prayer according to al-Hasan al-Basri.

Ibn Qudama states

The isbal or trailing of the shirt and the pants (i.e. the baggy middle part of the sarawil) in the spirit of arrogance is disliked (makruh). The Prophet said… [he recounts the evidence already mentioned by Nawawi].

As for the statement of the “Salafis” whereby “scholars have agreed that praying with folded sleeves or pants is unlawful” it is a lie since their near totality agree that it is makruh not haram, as Nawawi states in his commentary of Sahih MuslimFath al-Bari states that “the prohibition of folding up the clothes in prayer concerns other than the bottom of the lower garment.” quoted below; furthermore, Ibn Hajar in

Sahih al-Bukhari and Fath al-Bari

Imam Bukhari addressed this topic in the first three chapters of the Book of Clothing in his Sahih, respectively entitled Chapter of those who trail their lower garment without arrogance, Chapter of raising up the bottom of the clothes, Chapter of what hangs lower than the amkles being in the Fire, and Chapter of those who trail their cloth out of arrogance. Below are some of the hadiths he included in these chapters, together with some of Ibn Hajar al-`Asqalani’s commentary on them from his work Fath al-Bari:

Chapter of those who trail their lower garment without arrogance.

[Ibn Hajar:] Meaning that they are exempted from the threat mentioned in the hadith, but only if there is an excuse, in which case they are not blamed. Otherwise there are considerations which will be mentioned further down.]

1. 1. Narrated `Abd Allah bin `Umar: The Prophet said: “Allah will not look, on the Day of Resurrection, at the person who drags his garment (behind him) out of conceit. On that Abu Bakr said, “O Allah’s Apostle! One side of my izar hangs low if I do not take care of it.” The Prophet said, “You are not one of those who do that out of conceit.”[Ibn Hajar: The reason it hanged low was that Abu Bakr was corpulent… It seems that its knot would loosen when he walked or did other things independently of his will, but that it would not trail if he took care of it, since he would tie it again every time he noticed it… The Prophet’s words indicate that there is unconditionally no blame on those whose izar trails on the ground without their will. As for Ibn Abi Shayba’s report whereby Ibn `Umar disliked it in any case, Ibn Battal said: “This is part of his strictness. Besides, he narrated this hadith himself and so the ruling (of toleration) was not unknown to him.” I say: Rather, Ibn `Umar’s dislike signifies those who deliberately trail it whether out of arrogance or not, and it is in conformity with his narration mentioned by Ibn Battal. Surely Ibn `Umar would not blame those who did not intend anything. By declaring it disliked he only meant those who trail their izar without their will, and then continue doing so after they realize it. This is agreed upon. They only disagreed whether the offensiveness is of a near-forbidden or of a slight type.]
2. Narrated Abu Bakrah: The solar eclipse occurred while we were sittwith the Prophet. He got up dragging his garment (on the ground) hurriedly till he reached the mosque. The people turned (to the mosque) and he offered a two-Rak`at prayer until the eclipse was over. Then he faced us and said: “The sun and the moon are two signs among the signs of Allah, so if you see a thing like this (eclipse) then offer the prayer and invoke Allah until He remove that state.”[Ibn Hajar: This hadith shows that if the trailing of the izar is due to haste then it does not enter under the prohibition. It intimates that the prohibition is specific to what is done out of arrogance. Yet it provides no proof for those who restrict the prohibition to arrogance only to the point that they permit the long shirts that trail on the ground.]

Chapter of tashammur or raising or tucking up one’s clothes.

[Ibn Hajar: tashammur is the raising up of the bottom of one’s clothes.]

Narrated Abu Juhayfa: I saw Bilal bringing a `anaza or small spear and fixing it in the ground, then he called for the start of the prayer (iqama) and I saw Allah’s Apostle coming out in a suit of clothes having tucked up its end (mushammiran). He then offered a two-Rak’at prayer while facing the spear, and I saw the people and animals passing in front of him but behind the spear.

[Ibn Hajar: al-Isma`ili did not have mushammir in his narration but related it as: “and the Prophet came out and I can almost see the gleaming of his shanks” then he said: al-Thawri narrated it in the terms: “I can almost see the glistening of his shanks” which al-Isma`ili commented: “This is the tashmir in question.” It can be concluded from it that the prohibition of folding up the clothes in prayer concerns other than the bottom of the lower garment.]

Chapter of “What hangs below the two ankles is in the Fire.”

[Ibn Hajar: Bukhari in the chapter-title did not restrict the subject to the part of the izar as in the hadith he cites in the body of the chapter. This is a reference to the generalization of the prohibition to include the lower garment, the shirt, and others. It seems he was referring to the wording of the hadith of Abu Sa`id al-Khudri narrated by Malik, Abu Dawud, al-Nasa’i, and Ibn Majah, which Abu `Awana and Ibn Hibban declared sound, all through al-`Ala’ ibn`Abd al-Rahman… Abu Dawud, Nasa’i, and al-Hakim who declared it sound [also Ahmad] cited the hadith of Abu Jurayy [Jabir ibn Sulaym] whereby the Prophet said: “Lift up you lower garment to the middle of your shank, and if you don’t wish to, then to the ankles. Beware the trailing of the lower garment, for it is arrogance, and Allah does not like arrogance.” Nasa’i also cited, as well as al-Hakim who declared it sound, the hadith of Hudhayfa with the wording: “The lower garment is let down to the middle of the two shanks, and if you don’t wish to, then lower, and if you don’t wish to, then lower than the shanks, but there is no right to the lower garment for the ankles.”]

Narrated Abu Huraira: The Prophet said: “The part of an izar which hangs below the ankles is in the Fire.”

[Ibn Hajar: al-Khattabi said: “He means that the spot which the lower garment reaches below the ankles is in the Fire, and he has named the cloth to refer to the body of its wearer (i.e. by metonymy)… its principle being in what `Abd al-Razzaq has cited from `Abd al-`Aziz ibn Abi Dawud whereby Nafi` was asked about this and he said: What wrong did the clothes do? Rather, it concerns the feet.” However, Tabarani narrated from Ibn `Umar through `Abd Allah ibn Muhammad ibn `Aqil: The Prophet saw me trailing my lower garment and he said: “O Ibn `Umar, every part of the clothes that touches the ground is in the Fire.” Tabarani also narrated with a fair chain from Ibn Mas`ud that he saw a Beduin praying with a trailing garment and he said: “What trails in the prayer is neither lawful nor unlawful in the eyes of Allah.” Such a statement is not made on the basis of opinion (i.e. it is related from the Prophet). Based on the above there is no impediment to understanding the hadith literally (i.e. as referring to the cloth alone)…

The warning in absolute terms is in fact understood as specific to arrogance according to the other evidence which has been narrated, and it is agreed upon that the threat concerns arrogance…

Exempt from the absolute understanding of lowering the garment that done out of necessity, as for instance when one suffers an ankle-wound which the flies, for example, would harm if it were not covered with one’s lower garment for lack of something else. Our shaykh [al-`Iraqi] has pointed this out in his Commentary on Tirmidhi, and he has cited as a proof the Prophet’s dispensation to `Abd al-Rahman ibn `Awf in wearing a silk shirt because of itching.]

Chapter of the one who trails his cloth in arrogance.

Narrated Abu Huraira: The Prophet said: “Allah will not look, on the Day of Resurrection, at a person who trails his izar out of pride.”

[Ibn Hajar disagrees with Nawawi’s limitation of the general prohibition against trailing the lower garment as being specific to trailing it out of pride. He then says: In conclusion there are two cases for men: one of desirability, which is to shorten the lower garment to the middle of the shanks; and one of permissibility, which is to lower it to the ankles. Similarly there are two cases for women: one of desirability, which is to add a handspan to what is permissible for men; and one of permissibility, which is to add an arm’s length instead of a handspan…

It is inferred from the narrations:

that what is highlighted in the majority of cases is the specific meaning of dragging the garment behind;

that conceit and strutting is abhorrent even for one who lifts up his garment;

that the comprehensive understanding of the evidence is that whoever means, by dressing well, to show Allah’s favor upon him, in thankful awareness of ut and without despising those who do not possess what he has: then it does not harm him in the least to wear whatever is permitted, even if it is extremely costly.]

Narrated `Abd Allah ibn `Umar: Allah’s Apostle said: “While a man was trailing his izar on the ground, suddenly Allah made him sink into the earth and he will go on wailing in the earth until the Day of Resurrection.”

Shu`ba said: I met Muharib ibn Dithar on horseback as he was riding to the place where he sat to judge cases and I asked him about this hadith. He said: I heard `Abd Allah ibn `Umar say: Allah’s Apostle said: “Whoever drags his clothes on the ground out of conceit, Allah will not look at him on the Day of Resurrection.” I said to Muharib: Did he mention the man’s izar? He replied: He specifed neither the izar nor the shirt…. Musa ibn `Uqba, `Umar ibn Muhammad, and Qudama ibn Musa add to it from Salim from Ibn `Umar: “Whoever drags his izar out of arrogance.”

[Ibn Hajar: He mentioned the lower garment because in the majority of cases it is the lower garment which shows one’s conceit… In these hadiths is evidence that the trailing of one’s lower garment on the ground is an enormity. As for letting it down for other than arrogance then the apparent meaning of the narrations is that it is also forbidden. However: the restriction of these narrations to the meaning of arrogance furnishes proof that the unqualified criticism in the abhorrence of letting down garments must be understood in terms of its specific meaning here. Therefore neither dragging the garment nor letting it down is forbidden if one is safe from arrogance.

Ibn `Abd al-Barr said: “What is understood from the hadith is that trailing for other than arrogance is not sanctioned by the threat, except that trailing the shirt and other than the shirt among garments is abhorrent in every case.”

Nawawi said: “Letting down one’s garment below the ankles is due to arrogance. If it is done for other than that then it is merely disliked. This is what Shafi`i declared about the difference between the trailing due to arrogance and that due to another reason. His words are: What is desirable is that the logarment reach to the middle of the shanks, and what is permitted without offensiveness (bi la karaha) is between that point and down to the ankles. Whatever is below the ankles, if due to arrogance, is prohibited (mamnu`) with the prohibitiveness of what is strictly forbidden (tahrim), otherwise it is prohibited with the prohibitiveness of the lesser kind (tanzih), because the hadiths that are extant concerning the prevention (zajr) of trailing are unqualified and must therefore be restricted to trailing out of arrogance.”

Buwayti referred in his abridgment to the text of Shafi`i which Nawawi mentioned. He said: “Sadl — letting down a loose cloth — is not allowed in prayer nor elsewhere out of arrogance; but it is less (of a prohibition) if done for another reason because of the Prophet’s saying to Abu Bakr.” His expression “it is less” implicitly precludes strict forbiddance. The latter is definitely understood to apply for trailing out of arrogance. Other than that the case varies. If the length of the garment fits the wearer but he lets it hang down then it seems there is no tahrim of it, especially if this is unintended as happened to Abu Bakr. But if the length of the garment exceeds the size of the wearer then this may become prohibited from the perspective of waste (israf) and end up as strictly forbidden; or it may become prohibited from the perspective of resemblance to female fashion, and this is more likely than the former….

In conclusion, letting down the garment supposes dragging it behind oneself, and dragging it behind oneself supposes arrogance.

Pilgrimage/Hajj

After entering into the Islamic Fold or community by accepting the Faith (Eiman) as heart and pronouncing the said Faith through verbal declaration Four Fundamental modes of worship (Ibadat) become obligatory in every Muslim. These are (1) The Salaat or Namaz, (2) Sayam (Fasting), (3)Zakaat (Poor-rate) and (4) Hajj (Pilgrimage) to Holy Lord of Mecca and Madina.

The Performance of Haj begins with the observance of the prescribed process laid down in this behalf in letters and spirit the very first essential part is to enter the Holy Land of Mecca by wearing the Ahram (Un stitched) long piece of cloth (preferably cotton) form the fixed places and on entering the inner limits of Khana-e-Kaaba (also known as Haram Sharif) the intending pilgrim (Haji) must go (at least seven times) round the Holy Kaaba, known as Tawaf (literal meaning is going round and round) followed by the normal paced running up and down between the famous hillocks of Safa and Merwa (or Sa’ee) with these initial rituals being fulfilled the Hajis make a compulsory stop over and stay at the Maidan-e-Arafat (near Mecca). This is the most obligatory part and procedure of the Hajj. Further details of these and other rituals and ceremonies shall be declare in the following. The Deseriptim, so far only constitutes the introduce to the great and more elaborate procedures and processes of Hajj.

As soon as a person becomes eligible for Hajj, it becomes obligatory for him to undertake this pilgrimage at the first available opportunity. A delay in the connection will amount to commit a run and if he fails to discharge this obligator continuously for years, he will be deemed a sinner (and liable to punishment) in the eyes of Allah and his evidence will not be worth reliance. However there is no Qaza (compensating an obligation -Farz- at a later date) at whatever time he performs Hajj it will be adjudged as having been performed in time (Ada).

Time for Hajj The time for Hajj is from the month of shawwal (10th month of Hijri calender)till the 10th of Zil Hajj (the 12th and the last month of Hijri calendar). Before shawwal and after 10th Zil Hajj the Hajj is not permissible except Ahram which can be performed before this, but this is makrooh.

Conditions for Hajj There are eight (8) conditions for the Hajj which must be all present at the time of performing Hajj to make the Hajj, Farz (obligatory). These conditions are:

(1) To be a Musalman.

(2) If he is residing in Darul Harb (literally it means a city or place which is at war with Islam. In general ENNOTAHAN it stands for any un-islamic country) and it should affirmed that the obligation of Hajj is declared as such for the residents of that place.

(3) To be major in age(Baligh).

(4) Possessing normal sensibility (Aqal). Note Hajj is not Farz on a person who is mentally deranged.

(5) To be independent or Free (not a slave)

(6) In good health to go to the Hajj and perform various rites etc with fortitude. NOTE: Hajj is not obligatory on a handicapped person, a blind and one whose legs have been WIMPUTED, or one who is so old and DECEXPIT who is unable to sit a right on a carriage of riding animal.

PROBLEM:-Formally a person was normal and eligible in all respects, but did not perform Hajj, now he becomes handicapped and can not go to the Hajj, he is now exempt from the Hajj, however, he can sent some one for Hajj-e-Badal (doing Hajj on his behalf, This will give him the reward (sawab) for the Hajj and the man doing Hajj on behalf will also be rewarded).

(7) He should possess enough resources and be capable to BEAR THE TO AND FOR expenses of Hajj (it means that before proceeding for Hajj he should leave sufficient money for the household expenses in his absence after meeting all expenses such as travel ,transport, stay at the Holy Places etc ; this means the money/resources left at home should SUFFREE the expenses for a moderate clan of family, which he used to support and eater for the needs of his own family and those dependent on him for their essential necessities, known as Hajjat-e-Asliyah which includes the living accommodation clothes of normal use, servants, riding animals, vocational implements, cooking and eating material, borrowings or dues such as loan or dowry.

PROBLEM:-If the means of livelihood and maintenance of the family of the intending pilgrim depend upon the trade/business run by him, then he must leave such quantity of financial security which would not only meet the demands of the family during his absence but would also enable him to resume business/trade with that money, without disturbing the normal affairs of the family. On in this case, Hajj shall be farz (teller of the soil), then offer meeting all essential expenses of the Hajj, beginning with his departure from and arrival back to his house, he must have sufficient amount kept at home to bear the expenses of the implements purchase of seeds etc on his return; only then the Hajj shall be binding of that intending pilgrim.

(8) Time: Hajj shall become obligatory at such at time if before proceeding for Hajj he possesses such amount of money that will cover his expenses up to Mecca Moazzama and back to be there at the time of Hajj.

PROBLEM:-For a lady traveler for Hajj if the time distance is of 3 days or more then she must be accompanied by a *Mahram, whether —————————————————————-

*Mahram:the man with whom the marriage of the woman is prohibited (Haram) for ever, whether it may be on account of family line age (such as father, son, uncle, brother) or an account of foster age (Raza-at like foster brother, foster father, foster son) P.T.O.

she may be young or old, if the woman travels without any Mahram, she will be committing an act against the law of the Shariat, but if she performs the Hajj without Mahram, the Hajj will be an order and the Farz will be fulfilled.

PROCEDURE OF HAJJ

On entering the Holy Land of Mecca and on coming near the *MEEQAT, the intending pilgrim should perform Wazu (ablution) and Ghus’l (Bath), apply perfume and put on the**Ahram, offer two rakats of Nafil with the intent (Niyat) of Ahram and after this recited this prayer.

TRANSLATION:- O Allah! I desire to (perform) Hajj, so make it easy for me and accept it from me; I have made intent (Niyat) for the Hajj and have put on Ahram specially for Almighty Allah.

After this he must recite “Lab’baik in a loud voice (at least three times at a stretch). The full Text of Lab’baik is this

TRANSLATION:-

After reciting Lab’baik, he should recite Durood Shareef and read this prayer (Dua’)

TRANSLATION:-“O Allah! I beseech Your Pleasure and the Paradise; and I seek Your Refuge from Your Wrath and the Fire (of Hell).”

—————————————————————-

or it may be on account of relation based on in-law ties (Susrali) like father in law, son of the husband etc).

*Meeqat:Meeqat is the place from where no person preceding to Mecca Sharif should go without `Ahram’. These are five different places in the vicinity of Haram Sharif (Holy Kaba). For persons of the sub-continent of traveling by sea is YALAMOLAM beside the mountain.This place comes through Kamraan and enter the ocean. When the Port Jeddah comes within two or three mile posts (Manzil), the crew of the ship shout loudly informing the people to put on the Ahram.

**Ahram:Unstitched long piece of cloth, popularly known as `Tahband’ or `Tahmad’ (long single piece of cloth worn round the waist, mostly by men folk) and another piece of cloth of Chadar. The Tahband should be worn in the normal way, while the chadar should be placed in such a way that it covers both the shoulders, the back and the chest completely.

PROBLEM:-While in a state of Ahram it is not permissible that one wears a stitched cloth.(NOTE:This ends the foot note of the page and carrier over as above. Other points of mentioned as foot note on the page no.178 of the Book have been incorporate in the running text, resumed here below)

Then moving forward he should recite Lab’baik loudly at least thrice at a time on each occasion when he recites ‘Lab’baik. The rehearsal of Lab’baik should be repeated at every turn of movement while offering prayer or changing states, almost incessantly while engaged or disengaged in religious activities. In broad outlines, these occasions are: except from while making Tawaf round the Holy Kaaba, the invocation of Lab’baik should continued countlessly tell the rite of `Rami Jumra’ (stoning the devil satan), especially on climbing and coming down the hills (or other elevated places of movements in the Mecca Sharif), meeting of two caravans morning and evening. Last part of the night and after each of the five compulsory prayers; in short at every turn of events or movements in prayers, with or without ablution. Men talk should recite Lab’baik in a loud voice, but not so loud so as to disturb others, while the women should recite the `Labbaik’ in a soft voice.

This is the state of Ahram; one should avoid doing or committing a things which are forbidden during the state of Ahram. All around Mecca Sharif for many miles there are forests in which shrubs, plants and trees grow, there are tracts green grass in scattered spaces which are separated from one another by boundary walls. Within these bounded tracks it is forbidden to pluck green grass, cut down the mushroom grown trees or plants to tease the wild animals grazing or living there. All this is haram. The safety and regard for the animals of the Haram Sharif is that if a gazelle, commonly known as deer be sitting under the shade of tree for rest while there is unfenced hot and sun shine around, it is forbidden to drive away the animal simply to take its place for shade and comfort. If some one brings a wild animal within the limits of the Haram Sharif, the same becomes sacred and it should be freed at once. There are many untamed or wild pigeons in Mecca Moazzama. These pigeons are also found living in domestic places, at times scattering their refuse on the ground floor of the house. Whatever their movements in and around the dwelling places, but its absolute forbidden to tease the a drive away these pigeons. Some people coming from nearby places do not have the affection for these pigeons. This is undesirable, these poor creatures should be left to themselves, they should not be teased or harassed out of ignorance or dislike. It is worth considering that when the wild animals of Mecca Mokarrama are given so much regard the worth are status of human life and honor can be very well realized. All these things which have been described here are not exclusive while one in a state of Ahram; on the other these are general ever lasting principle applicable in all conditions whether a persons is with Ahram or otherwise.

Coming back to our main topic of Hajj when a person has gone on this extremely sacred mission. When the intending pilgrim comes near the Haram Sharif, he should proceed with due reverence and respect, head bowed down and eyes fixed on the ground, which are the outward signs of humanity and devotion. It is still more humble and respectful if the persons walks barefoot, repeating the `Labbaik’and the one as much as possible. When he approaches the Haram Sharif and his eyes fall on the Mecca Moazzama (Khana Kaaba) he should pause for a while; he should recite the following `Dua’ at the first sight of the Holy Kaba.

TRANSLATION:- O Allah! grant me comfort by (the blessing of) this, (The Sacred House of Kaaba) and grant me subsistence and pure and clean livelihood in this (Holy Place).

The Durood Sharif should also be recited as much as possible. It is preferable that the man should enter the city after washing and purifying himself with a bath and when he entered the Jammat-ul-Mualla he should pray for the departed souls who are buried these. After this, when he begins to enter the Mecca Sharif he should recites this dua;

TRANSLATION:- O Allah! You are my Lord sustainer and I am Your slave

After going a little further ahead when he reaches Mud’aa he should stop here and after waiting a little here, he should pray with utmost humility and solemnity for the welfare and prosperity for himself, his Kith and kin, friends and all the muslim ummah, the dua should also include Divine mercy for forgiveness of sins and admittance in the Paradise without accountability on the Day of Judgement. This is the moment of acceptance of prayers in the Presence of Allah the Almighty. Recitation of Durood Sharif as much as he can, is very effective at this place and on this occasion, he must repeat “Allaho Akbar” and `La ila ha Ill llah’ three times each and recite the following prayer (in Arabic)

TRANSLATION:-“O Allah! Grant us beneficence in this world and in the Hereafter and protect us form the punishment of the Fire (of Hell). O Allah! I beseech You of the welfare which Your Prophet Muhammad (Sallalla ho Alaihe wa Sallam) besought of You; and I seek You Refuge from the Evil which Your Prophet Muhammad (Sallalla ho Alaiha wa Sallam) sought Refuge form.”

He should also recite this Dua;

TRANSLATION:-

He should also recite this comprehensive `dua’ at least three times at the place;

TRANSLATION:-“O Allah! This is Your House and I am Your slave. I beseech You of forgiveness and security in the world and the Hereafter for myself, my parents, and for all Momineen, men and women, for Your slave Shamsuddin. O Allah! grant him victory, a grand victory (Amin)”.

He should then move forward and when he reaches Mecca Muazamma, he should first of all enter the Masjid-e-Har’am, remembering Allah and His Apostle all the time and praying for the success and prosperity of all the Musalman, in the world and in the Hereafter. Reciting `Lab’baik’ he should approach Bab-us-Satam and kissing the threshold he must put right foot forward and enter the Haram Sharif and recite this Dua,

Remember this dua by heard and whenever you happen to enter Mashid-ul-Haram (or any other masjid), recite this dua or prayer; and add the following phrases in this dua,

TRANSLATION:-“O Allah! You are Satam (security) and form You is security- peace and the peace returns to Your presence (ultimately). O our Lord! keep us alive with security and admit us in the Paradise (Daras Satam - the Abode of peace). O our Lord! You are full of Blessing and Highly Elevated, O the Lord with Grandeur and Beneficence. O Allah! This is Your Haram and the Place of Your peace. Forbid and deter the Fire for the Hell to on engulf my flesh, my skin, my face, my blood, my brain and my bones. (Amin)

SKETCH OF KABA SHARIF

When the sight (eye) falls on the Kaaba Sharif, he should recite “La’ ila’ ha Il lul la’ho, Wol Laho Akbar” three times, then the Durood Sharif and this Dua’

He should start `Tawaf’ (going round the Khana-e-Kaaba) in the Name of Almighty Allah. The `Tawaf’ in the fixed limits known as Mutafa or the place of Tawaf should begin from the Hajar-e-Aswad in the way that when approaches Hajar-e-Aswad, he should recite this prayer (dua),

TRANSLATION:-There is no god but Allah. The One, He made His Promise True and He helped His (Apostle) servant (against the infidels) and vanquished their forces. He is Absolutely One, He has no Associate ( in His Godhood), The rule of the world belongs to Him, all Praise is due to Him and He has Power (and Authority) over every things.

Before starting Tawaf (going round) of the Kaaba Sharif he must perform ISTABAA.

Then keeping his face at the Kaaba at the right side of the Hajar-e-Aswad, he should stand by the Rukn-e-Yaman in such a way that the full view of Hajar-e-Aswas remains at his right hand. Now he must make the Niyat (intent) of the Tawaf saying.

(”O Allah! I intend to make Tawaf of Your sacred House, so make it easy for me and accept it from me.”)

After the Niyat keeping the face towards the Kaaba, he should move on the right side and when he reaches Hajar-e-Aswad, he should raise his hands up to the ears and opening the palms towards Hajar-e-Aswad he should recite

Now, if it is possible, he should try keeping his palms at the sides of the Hajar-e-Aswad, to kiss the Hajar-e-Aswad in a soft reverential manner without make sound of his kiss. He should do this three times. If he succeeds to touch the Hajar-e-Aswad with his lips, then he must regard himself a most fortunate that he is blessed with the Divine favor to allow him to kiss the Hajar-e-Aswad to which the lips of the Holy Prophet Hazrat Muhammad Mustafa -Sallallaho Alaihe Wa Sallam- had graced by their holy touch over 1400 years ago. If on account the pressing such he can not succeed to kiss the Hajar-e-Aswad, he should not resort to push and move others to achieve his desire. If he can touch the Hajar-e-Aswad by the hands, it is enough for him to touch the Hajar-e-Aswad, and then kiss his own hands. If even this is not possible to touch the sacred stone on account of rush then he should keep his open palms towards the Hajar-e-Aswad and kiss then feeling at heart had he is kissing the Hajar-e-Aswad. This process of kissing is known as ISTILAAM (presenting and conveying the good wishes of salaam). At the time of ISTILAAM, he should recite the following prayers (dua):

(” O Allah! Forgive me of my sins and purify my heart and expand my breast and make easy my affair and give me protection and those whom You gave protection”). Then he should recite,

(” O Allah! I affair my Eiman with You, and testify the Truth of Your Book (The Holy Quran) and fulfill The Promise with You and obey and follow the sunnat of Your Prophet Muhammad - Sallallaho Alaihe Wa Sallam - and bear witness that there is no god but Allah The only One, there is associate with Aim, and I bear witness that Muhammad (Sallahllaho Alaihe Wa Sallam) Abid and apostle. I affirm my Eiman with Allah and denounce (reject) the

and the Devil saying this he should proceed towards the door (exit) of the Kaaba and while doing so when he has passed by

the Hajar-e-Aswad, he should stand erect and walk in such a way that the Kaaba remains on his left hand. While walking he should not ease inconvenience to any one, he should remain as close to the Kaaba as possible, without touching the cover of the Kaaba by his body or the clothes, when he comes in front of the MULTAZIM, he should recite this dua:

TRANSLATION:- O Allah! This House is Your House, and The Sacred Place of Your Sacred Place, and The Peace of Your Peace and this is Your Place of protection from the Fire (of Hell), so protect me from the Fire (of Hell). O Allah! give me contentment with what Your have provide me and grant blessing (and affluence) in it and I pray in absence of those who are not present. There is no god but Allah the One, there is none to associate Him, The governance of the Universe belongs to Him, all Praise is due to Him, and He has Power (and Authority) over every thing.

When he comes in front of the Rukn-e-Arafi, he should recite this dua,

(O Allah! I seek Your refuge form prevarication (skepticism) and infidelity (disbelief),and when he comes in front of MEEZAAB-E-RAHMAT, he should recite the following dua,

(O Allah! Give me shade below the Shade of Your Throne on the Day when there is no Shade except Your shade and nothing shall survive except Your countenance and make me drink from the Pond of Your Apostle Muhammad -Sallallaho Alaihe wa Sallam- the sweet drink after which there shall be thirst for ever).

And when he reaches RUKN-E-SHAMI, he should recite the following prayer;

( O Allah! Make this as Hajj-e-Mabroor (Rule of Goodness and Blessing) and the endeavor (worthy) of Thankfulness and the trade/business where there is no loss O one Who Knows what is in the heart (breast). Take me away from the darkness towards the Noor, light.

And when he comes to the RUKNE-E-YAMANI, he should touch it with both hands or only the right hand, he may also kiss at if he so desire; he should recite this prayer;

(O Allah! I beseech Your Forgiveness and Security in this world and in the Hereafter).

Just ahead of the RUKNE-E-YAMANI there is mustajab. Here he may recite the above mentioned dua or recite,

or he may only recite Durood Sharif.(NOTE: At this place or at all those places where he prays for himself he may preferable recite only Durood Sharif instead of other prayers/duas. Dua, Durood etc should not be recited very loudly).

Now after turning round the aforesaid places he comes back to Hajar-e-Aswad again. This is One Full Circuit. Even at this place he must offer Istilam at the Hajar-e-Aswad. In this way he do six more rounds or Tawaf of the Kaaba, to make the total circuits seven in number. In the first three rounds he must also do `Ramal’, when he completes seven rounds, it means he has performed One Tawaf. This is known as `Tawaf-e-Qudoom’. After Tawaf he should come to Maqam-e-Ibrahim, here after reciting the verse; he should offer two rakats of Namaz-e-Tawaf. This is Wajib.

In the first rakat of Namaz-e-Tawaf he should recite

and in the second rakat

After the Namaz-e-Tawaf he may recite the following `dua’ which is mentioned in the Hadees;

( O Allah! You know my secrets and open apparent things of mine, therefore accept my excuse You know my needs therefore grant my requests (baggings); You know what is in my self, so forgive my sins. O Allah! I beg you of Eiman (asa) pleasure of my heart and the true certainly. You know only that will befall me what You have written (ordained) for me and make my livelihood (subsistence) as a means of contentment for me what You have apportioned

for me O the most merciful of the merciful ones).

Now after Namaz and dua he should go to the Multazim and embrace the Multazim near the Hajar-e-Aswad place. The chest and both the cheeks on the Multazim, spread both his arms raising over the head and testing on the wall or put the right hand at the side of the door of the Kaaba and the left hand stretched towards the Hajar-e-Aswad and recite this dua;

TRANSLATION:-

after embracing Multazim, he should come to well of Zamzam. If it possible, he should draw one bucket of water from the well of Zamzam himself, otherwise he may get the water from some other person and keeping his face towards he should drink Zamzam as much as he can in three breaths, in standing posture. Every fresh drink he should begin with `Bismillah’ and finish with `Alhamdo Lillah’ keeping has eyes each time on the Kaaba or at least have a glance at it. The remaining water he may pour on his body or wash his hands, face and continue reciting `dua’ while engaged in this process. The Holy Prophet (Allah’s grace and peace be upon him) has said that `dua’ at this time is accepted in the Presence of Almighty Allah. He has also said that the Zamzam is a cure for any ailment when it is sought with due faith in it. The dua prescribed at this moment is this;

(O Allah! I beseech You The Knowledge which is Beneficial, the subsistence which is vast (abundant) and the Deed which is worth acceptance (and reward) and The Cure for all diseases (ailments) or the all embracing due quoted earlier). It is also blissful to look into the Well of Zamzam from above the ground it also removes, removes rancor and hyperisy from the heart.

Now, if he is not tired and willing to engage himself for the Sa’ee literally meaning endeavor or attempt but in the context of Hajj it is a ritual which is undertaken by way of brisk walking or balanced running on the hills of Safa and Marwa. Before proceeding for the Sa’ee he should come to the Hajar-e-Aswad kiss it if he can manage otherwise keeping the face to it he should recite “Allaho Akbar Wa Laila ha Il lul Lah Wal Hamdo Lillah”

and repeating the Durood Sharif he must move to the Hill of Safa passing through the Gate of Safa (while coming from the door of masjid he should first take the left foot out and while using shoes or any footwear) put in the right foot first. This is the procedure to he followed always and at all places while coming out from the masjid, rehearsing the usual due.

Remembering Allah and reciting Durood Sharif he should climb the first stairs and stay thee for a moment and before raising foot for the second stair, he should recite;

TRANSLATION:-

Then turning his face towards Kaba, raising both his hands upto his shoulders and stretching them (hands) apart, he should pause there for such a length of time which wowed take rehearsing 35 verses of the Surah Baqarah, repeating durood, tasbeeh, tahleel (Kalama-e-Tayyebat), he should pray for one’s own self, his parents, friends kith and kin and the Ummate Muslimah. This is the place and occasion when prayers are heard and granted by the Divine Grace.

After the Dua he should make niyat (intent) for the Sa’ee. The Niyat for the sa’ee is this:

(O Allah! I intend doing Sa’ee between Safa and Marwah, so make it easy for me and accept it from me).Then coming down from the Safa, he should more towards Marwa reciting verses and Durood and he covers the distance of the first mile, he should start running and continue running a little beyond the second mile, then walk slowly and reciting rites without stopping should go upto Marwa and here climbing the first step signifies going up the Merwa, but he should not recline against the wall (which is the practice of the ignorant people). Here on account of new structures the view of Kaba is not possible, yet the face should he towards Kaba, repeating and reciting rites prayers (dua) Durood Sharif as usual. This completes the first round of the Sa’ee.

From here he should again move to Safa will all the rituals and recitals as in the first instance, when he reaches the mile of Marwa he should start running till he passes the Mile of Safa, he should then slow down and climb the Safa. This completes the second round. Similarly again from Merwa to Safa, this is the fourth round. In this way he should complete the fifth, the sixth and the seventh rounds. This Endeavor (running) is known as Sa’ee, starting from Safa and ending at Marwa. In between tow miles there shall be seven times running.

After the Saee he should stay at Mecca till the 8th of Zil-Hajj and continue reciting `Labbaik’ in a simple manner without ISTABA, Ramial or Sa’ee and on completion of every seventh round (of Tawaf) he should two Rakats of Nafil at Maqam-e-Ibrahim on the seventh when the Imam delivers sermon (Khutba) after Zohar he should attend and listen to it. On the eight (8th) after the sun-rise he should move from Mecca to Mina, reciting Labbaik, Durood

dua through out the way. When Mina comes to sight, he should recite

(O Allah! This is Mina so grant me the favor of grace and peace with which You have favored Your Friends. After reaching Mina he should stay here for the night. From this day at Zohar till the morning of 10th he should all the prayers at Mina, alongwith Durood and other rites (Azkaar, Dua etc) At the break if down in

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*: Here also the hands should be kept in the same as they are kept after in the Namaz, that is the palms should be towards the sky, hand outstretched right in front of the breast. Nothing

against this as some persons doing Tawaf are seen doing this.

the 9th, he should offer the Fajar Prayer, busying himself thereafter in Durood etc like the sun shines on the hillock of Shaheer where at he should move to Arafat, reciting once again `Labbaik’, Durood other rite on the way. As soon as Jabal-e-Rahmat appears he should increase the recitals (Labbaik, Durood, Dua) because this is the place and occasion of the acceptance of prayers.

On reaching Arafat he must no cause inconvenience to any one and sit at the place which he gets, except that he should sit at a place which is not the passage for others to move along. At noon he should take bath, it is Sunnate Muakkidah. If the bath is not possible, Wazu or ablution will be enough. As soon as the sun declines the Zenith, he must go to Masjid-e-Namrah and after offering sunnat prayer he should listen to the Khutba (Sermon) delivered by the Imam and offer the Zohar prayers behind the Imam. Immediately thereafter the Takbeer for the Asr prayer will be announced which prayer should be offered behind the Imam. There is no question of indulging in personal or other matters in between Zohar and Asr which is the period of intense devotion in hearty recitiors of Durood, dua or other prayers. There is no nafil or sunnat after Asr.

Immediately after the Asr prayers, he must hurry to the place of stay `Mauqif’ where it is ordained that the pilgrims should proffer supplication to Allah alongwith Durood, Dua and other rites. On this day, staying at Mauqif and keeping oneself in prayers is the essence and spirit of the Hajj, which should continue after the Asr till sunset. It is also one of the cardinal part (ritual or Ruk’n) of the pilgrimage.

PROBLEM:- The time for Wuqoof is from the decline of the sun on the 9th Zil Hajj till the morning of 10th. If any one makes wuqoof at a time other than this, he will not gain the reward of the Hajj, unless it the wuqoof at other time is on account of difference of moon-sight.

He should go to MUZDALFAH immediately after the sunset in the company of the Imam. If the Imam delays his departures, the pilgrim should not wait for him and reach MUZDALFAH, reciting Labbaik, dua and Durood throughout the journey. If possible, he should with brisk paces. He may also avail any model of conveyance or transport. But he must down the transport as soon as MUZDALFAH comes to sight and cover the remaining distance on foot, Beller still is that he should enter MUZDALFAH after a bath (or Wazu). On entering MUZDALFAH he should recite the dua;

(O Allah! This is (the Place of) Gathering (of Ummah), so I beseech You the Forgiveness and security in the World and the Hereafter).

After reaching here he should a light, a little away from Jabal-e-Quzah (or Wherever inconvient). Here he should offer the combined Prayers of Maghrib and Isha, even if the time of Maghrib prayer has passed; both these prayers shall be offered as regular prayers (not Qaza, but `Ada’ or in time) will clear Niyats for both. First the Farz of Maghrib, then immediately after the Farz of Asha, then the sunnat (prayers) of maghrib and Isha, then the wits of Isha.

After these Namaz (prayers) the rest of the night should be spent in Durood, Dua and Zikro Tasbeeh, because this is the most auspicious time and the most auspicious place for the acceptance of prayers in the Divine Presence.

The Morning Prayer (Namaz-e-Fajr_ should be offered at the early hours after the break of down when it is still dark (because the sun-rise is at least and hour later). After the Namaz-e-Fajr there is another Wuqoof preferably on the hills of Mash’aril Haraam it self or wherever the place is available down the skirt of the hill or the valley or any other place at the Muhassar. This wuqoof is similar to the wuqoot at Arafat, keeping oneself in constant recitation of Labbaik, Durood and Dua. The time of this wuqoof is from the break of the morning till is bright after the sun-rise. One who does not come here at this hour, he misses the Wuqoof.

Now when it is still for offering two rakats of namaz, he should go to Mina in the company of the Imam. At this place he should pick up seven small stones of the size of the date-seed, wash them three time and keep them in his pockets. Through out the way he must continue reciting `Labbaik, Durood and*Dua’.

PROBLEM:-At Arfat there is one Azan and two Takbeers of Iqamat (arranging rows people for offering the salat or namaz) for the salats of Zohar and Asr, while at MUZDALFAH there is one Azan and one Takbeer (Iqamat) for Maghrib and Isha.

When he reaches the valley of Muhassar he should pass by very briskly, reciting this dua;

(O Allah! Do not Kill us with Your wrath and do not destroy us by Your affliction and grant us security before this).

When Mina comes to sight, he should recite this dua (which has already been quoted above)

(O Allah! This is Mina so grant me the Favor of Grace and peace

with which You have Favoured Your Friends).

On reaching Mina, before doing anything else, he must first

go to JAMRATUL AQABAH. He should stand at least 5 to 6 feet away

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*: He should also recite this dua;

O Allah! Unto You I and I feel fear of Your Punishment and unto You I come back and I feel fright so accept my sacrifice and magnify my reward and have mercy at my humility and accept my repentance and grant my prayers.

from Jamra in such a way that he is at the central place (or in between) the Mecca Muazzama and the first Nala in the drain pipe and by holding a stone in his fore finger and the thumb and raising his arm high enough so that the while of the arm pit become visible throw the stone (at the Jamra, commonly known as Satan or Shaitan) while reciting the following dua;

(In the Name of Allah, Great is Allah, I strike Shaitan to please Rehman (the Most Beneficent). O Allah! make this as the Hajj-e-Mabroor and the Endeavor of Thankfulness and the Forgiveness of sins).

It is better that the stones strike of 3, 4 feet from the

1Jamrah. If the distance of the fall of the stone is move than this, it is not to be counted. In this way he must throw seven stone pieces, one by one. He should stop reciting `Labbaik’ at the strike of the very first stone. When he finishes 2Rami (stoning the satan) he should not stay there any longer. He must return at once, reciting dua and rites.

After the Rami comes the stage of 3Sacrifice (Qurbani). Which he must perform. After this he must pray to Almighty Allah for the acceptances of Hajj by himself and those from all the muslims who have fulfilled the obligations in this behalf.

After the sacrifice, he should sit facing the Qibla (Kaba) and have his entire shaven (known as HALQ) or trim the hair (as he may desire), but shaving the head is more beneficial and blissful. But shaving of head is forbidden (Haram) for the women, they may just have their hair cut short by an inch or two. The cut shaven or trimmed hair should be buried, similarly thing which are usually removed from the person such as nail etc. should also be buried. Here he must take care not to clip the nail or shave the beard or most ache before the Halq (sharing of

head). Otherwise dam will become hinding. (Dam stands for an expiatory sacrifice of an animal for any lapse in the obligatory rites etc). However, there is no expiation or dam for shaving the beard and trimming the mostache after the shaving of head. Rather it mustahab or desirable, yet shaving/shortening of beard should is not he done as a respect for the beard in Islam while shaving the head (HALQ) first the hair on the right side should be cut, reciting “Allaho Akbar, Allaho Akbar Lailaha il lal Laho Wallho

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1Jamrah:In between Mecca and Mina there are three pillars known as Jamrah. The one which is near Mina is called`Jmarah the First (OOLA) the central one is known as Jamra Wasta (center) and the last one which is nearer Mecca is called Jamrat ul Aqabah.

2Rami: The time for Rami is form the 10th morning to the morning of the 11th Zil Hij. However the sunnat is after the sunrise till the Decline (Zawal).

3Sacrifice:This is not the Qurbani which is performed on the occasion of Baqrid. IT is by way of Thanks going on account of Haji. It is compulsory for the rich and Mustahab for the poor.

Akbar, Allaho Akbra,wa lil lahil Hamd.

often times during the Halq and also at the end, while having the head shaver this dua may also be recited,

(All praise is due to Allah on what he guided us and send reward to us and allowed us to fulfill the rites (etc). O Allah! This forehead of mine is in Your Hand, so make all my hairs a Noor (Divine Light) on the Day of Judgement, and remove evils from me and as a reward of it elevate my status in the lofty Paradise. O Allah! bless me in my self and accept (endeavors) of mine.

O Allah! forgive me and those who have shaven their heads and trimmed their hairs, O with Vast Forgiveness).

And pray forgiveness for the entire Ummah. Now all things which were forbidden on account of Ahram, now become permissible except intercourse with wife (and lawful maid servants) to touch or look as them in a luscious manner or their private parts which are still haram or strictly un lawful.

Now after the hair-cut, it is better to reach Mecca on the 10th. For the Faze (obligatory) Tawaf, this Tawaf is the second rukn (ritual Obligation) of the Hajj. This Tawaf will be like the Tawaf of the first occasion, but ow there shall be no ISTABAA. After this two Rakats should be offered. Now the wives become permissible or all the essential processes have been fulfilled, declaring the completion of Hajj. This means that the Two main Arakan (plural of rukn, the essential part of performance) namely Woqoof and Tawaf have been accomplished.

But he has to turn to Mina to spend the 11th and 12th nights, it is sunnat, as it is sunnat to stay here during the 10th night. On the 11th after the Zohar prayer and the Khutba (sermon) of the Imam he should go for Rami. In these days, the Rami should begin with JAMRAH the First which is near the Masjid KHEEF. For this Rami he should come by climbing the mounds at Mecca and facing Qibla he should throw of stones as he has done in the First Rami on the 10th. After the 7th stone he should move a little of the Jumrah and facing Kaba he should raise hands for the prayers (dua) in a manner that the palms remain towards the Qibla and stay there for a time which may be needed for reciting twenty verses of the Holy Quran reciting praise to Allah (Hamd,) Durood and other dua.

Then he should move the central Jumrah or Jumrah Wasta for rami, dua and durood as before. Then finally he should go to the Jumrat ul Aqaba for rami, but he should not stay there, rather return promptly reciting Durood, Dua etc on the way on the 12th. Then on the 12th he should do Rami on the three *Jumrah and start —————————————————————–

*PROBLEM:- For Rami, tees than seven stone pieces in not (P.T.O)

for Mecca to reach there before on the sun set. He may return, if he desires, on the 13th. If he does so he will have to do Rami on that (13th) day after the decline of sun (Zawal-e-Aftab). This is more bliss full. On the last day on the 12th or 13th when he returns from Mina on way to Mecca, he should get down from the carriage/animal at WADI MUHASSAB, which is situated near JANNAT UL MUALLA, (or without alighting) he should stay there for some time and pray for the departed souls. However it is more blissful if he stays here till Isha and offer all the prayers (Salat or Namaz) at He may have short sleep here, where after he should enter Mecca.

From 13th onwards he may at Mecca for as long as he desires, performing Umrah(s) and visiting Holy Places during his stay. When he wishes to leave Mecca he should do the Tawaf-e-Wida (Farewell) without Ramal. Farz Tawaf is also known as Tawaf-e-Ziarat and as well as Tawaf-e-Afazah.

PROBLEM:- The most suitable time for shaving the head or hair cut is the period known as Ayyam-e-Nah (Days of sacrifices) which means 10th, 11th and 12th of Zil Hajj, the most auspicious day is the 10th, if he does not have the hair cut by the 12th, then Dam will become necessary.

This Tawaf-e-Wida is compulsory for those coming from other places. After the Tawaf he should offer two rakat of Nafil, as usual, at Maqame-e-Ibrahim are drink water at the Zamzam well and pour it on his person. Then he should stand at the threshold of the Kaba, kiss it by way of respect and reverence and offer thanks to the Providence for enable him to perform Hajj and pray its acceptance expressing at the same time his desire to enable him to come and perform the pilgrimage again and again. His dua should all inclusive and for all. Or he may recite this prayer;

(The Beggar has come at Your door-steps, he begs Your Blessing and belief-full knowledge of You and entertains hope of Your Mercy (O Allah!)

Then he should come to MULTAZIM and holding the covering (ghilaf) of Kaaba and embracing it he should recite Zikr (remembrance of Allah), Durood and dua as much as he can and before departing he should recite comprehensive dua;

(All Praise id due to Allah Who guided unto this and we were not able to guide ourselves unless Allah guided us. O Allah! grant us —————————————————————–

permissible. If he uses only three stones or does not use any stone at all, a penance by way of Dam will be necessary. If he uses only stones, then for each remains he will have to offer Sadaqah.

PROBLEM:- To pick up stones from near about Jumra, is Makrooh (detestable).

guidance as You have guided us for this and accept it as (endea

vour) from us and do not make this as the last promise (to visit) for Your Sacred House (Bait il Haram) and grant me subsistence to return to it (again and again) so long as You are pleased, In the Name of Your Mercy, O the most Merciful of those who show mercy. And all Praise is due for Allah the Lord sustainer of (all) the worlds and Peace and grace of Allah be on Muhammad (peace be upon him) and his kin and his companions).

Then kiss the Hajar-e-Aswad and recite this invocation (dua) with all humility in heart and tears in the eyes;

(O Allah! the Provider of Felicity in His Land, I state witness (or give evidence) of You (Your Favors) and Allah is Sufficient as Witness. I give evidence (stand witness) by (the Faith) that there in no god but Allah and I also give evidence (asa witness) that Muhammad id The Apostle of Allah and I shall repeat and proclaim this evidence in the Presence of Allah the Most Dignified in the Day of Judgment, the Day of greatest mental distraction. O Allah I stand witness in Your (Your Name) on this (matter) and His great Angels state witness by this (truth). And Allah Peace and grace be on our Master and Chief (saiyad) Hazrat Muhammad (peace be upon him) and an progeny and companions all together).

Then retracing steps with and turning back towards Kaaba and should the pricients through the door of Masjid-e-Haram by placing the left foot our and reciting the usual dua is prescribed while leaving the masjid (at any place). It is better to come out through Bab ul Hazawarah (Note: while leaving the bidding farewell (Wide) to Kaaba Sharif on can also walk straight out of the

Masjid but he must bear the pangs of separation in his heart which he can express by turning face to Kaaba again and again which pacing out). Women in an unclean state due to Haiz (menstruation) and Nifas (Bleeding on account of child birth) must not go in, they should wait outside and last eyes of sadness and grief on the Kaaba as expressions of separation.

After coming out on the open he must distribute alms and charity among the beggars and destitutes who beg for help. Now his stay and fulfillment of Hajj obligatours are over. He has now to make preparations for journey to Madena ul Rasool Sallallaho Alaihe Wa Sallam.

Among the details mentioned in connection with the performance of Hajj, some aspects are Farz, and some are Wajib, while some are sunnat. If anything among the Farz is omitted by passed (for any reasons) then the Hajj itself is rendered invalid. If any Wajih is left over, the Hajj as a whole will not be affected but it will he incomplete and the DAM (sacrifice permitance) will become essential and the loss of sunnat will reduce the sawab (award) to some extent.

The following things are Farz (compulsory) in the Hajj.

1. Ahram.

2. Wuqoof-e-Arafah (stay at Arafat). Which (latter) means that in between the time from the decline of the sun in the 9th ZilHaj

till the down of 10th, one must stay at the Arafat.

3. Tawaf: Ziarat’s greater part or minimum found circuitous (phera) round should be spent in Tawaf.

4. Niyat or intent (details have gone earlier) by words of mouth.

5. Tarteeb (in serial order), performance of different ceremonies\ritual in the ordained manner. It means the first of all Ahram should be put on as without Ahram no Hajj (or Ummrah) is neither possible nor permissible, then wuqoof at Arafat, then Tawaf-e-Ziarat.

6. To perform all Farz strictly at the prescribed time limit (i.e. wuqoof, between 9th afternoon and 10th before the break down and Tawaf Ziarat after the wuqoof.

7. Place or Site: Wuqoof on the plains of Arafat (or adjourning areas in case of over crowding), Tawaf with the limits of Khana Kaaba.

In Hajj following things are wajib.

1. To put on Ahram form any of the prescribed Meeqats. One should move ahead of Meeqat without Ahram. It is however permissible if any one puts on Ahram before arriving at Meeqat.

2. Sa’ee (running between Safa and Marwa).

3. To begin Sa’ee from Safa.

4. To perform sa’ee on foot.

5. To do Tawaf before proceeding for Sa’ee.

6. If Arafa (staying at Arafat) is done during the day time, then he must stay there till the sun set and come darkness of night becomes visible.

7. It is wajib to begin wuqoof after the decline of sun at any part of the day.

8. To follow Imam on return from Arafat. However if the Imam for reason is late leaving Arafat, the pilgrim can start early.

9. To stay at Muzdalfah and offer Maghrib and Isha combined at Muzdalfah.

10. Rami: To strike Jumrah on 10th, 11th and 12th which means on the 10th only at Jumratul Aqaba and strike stones on all three Jumrah, on 11th and 12th.

11. Rami at Jumrah Aqaba on the first Day (10th) before the hair cut.

12. To do rami on all days at the same time of each day.

13. Hair cut (shaving of head) or shortening the hair on the Days of Nahr.

14. Greats part of the Tawaf-e-Afaza in Days of sacrifice (Ayyam-e-Nahr).

15. Tawaf after the Hateem by the right side, which means that Kaaba should be on left side of the man doing Tawaf.

16. To do Tawaf on foot.

17. While doing Tawaf one should he with wazu or ghus’l (ablution or bath). If he is without wazu or bath, he must start Tawaf afresh.

18. To keep the shame parts of the body hidden while doing Tawaf.

19. To offer two rakats of Namaz after the Tawaf. This is wajib but if not done, Dam will not be necessary, while for other wajib referred to above and those follow, dam is essential if any of these wajibs is omitted.

20. There should order in Rami slaughtering the animal and Halq (head shave) and Tawaf one after the other.

21. TAWAF-E-SADR or the Farewell (Wida) for all those who live beyond the territories of Meeqat.

22. Ladies who are in Menses or in uncleanliness should wait till are purified. However in case of travel by caravan the affected can leave with the Tawaf-e-Wida in that state if the scheduled departure of the caravan is announced.

23. There should be no cohabiting with wife after the Woquf-e-Arafa and before the hair cut, (Note: If during the Tawaf the shame parts become open, the Dam shall become binding.

In addition to these wajibs there are some more wajibs on the omission of which `dam’ does not become binding. These are: (a) on account of some ailment etc not to have hair shave.

(b) not to delay the Namaze Maghrib till the time of Isha so that there be offered combinedly.

The following are sunnat in Hajj:

1. Tawaf-e-Qudoom (the First Tawaf which a non-resident of Arabia).

2. To begins Tawaf From the Hajar-e-Aswad.

3. To do ramal in Tawafe Qudoom or Tawafe Farz.

4. Sa’ee between the Safa and Marwa.

5. Delivering khutba by the Imam on these dates namely on the 7th in Mecca, on the 9th at Arafat and on the 11th in Mina.

6. To depart from Mecca after Fajr prayer, on the 8th, so that all the five prayers (namaz) could be offered at Mina.