Fiqh of Hajj pdf download

Fiqh of Hajj

FIQH OF HAJJ

Book contents

• The Excellence of Hajj
• Not Leaving Off Hajj for More than Five Years
• Ihram
• What is Avoided in Hajj is that which is Avoided in Umrah
• The Prohibition of the Woman in Ihram Covering her Face with a Scarf
• The Permissibility of the Person in Ihram Covering his Face if Needed.
• What Animals are Permissible for the Muhrim to Kill
• Talbeeyah
• Mina
• Tawwaaf
• Salutation of the House – for the person not in Ihram- is Two Rakah
• The Hajj Pilgrimage is Only Made to the House of Allaah
• Raml
• The Sharia’ Reasoning for the Brisk Walk During Tawwaaf
• Iltizaam
• Arafat
• Jamaraat
• Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah
• Does the Person Performing Hajj Walk to the Jamarah to Stone it?
• Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women
• Slaughter
• After the Completion of Hajj
• The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave

The Excellence of Hajj

No. 1185 & 1200 – On the authority of Ibn Abbas in a narration ascribed to the Prophet: – sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

Not Leaving Off Hajj for More than Five Years

No. 1662 – The Messenger – sallAllaahu alayhi wa sallam said: ‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’

Silsilah-Saheehah Shaykh Albaani said:

‘Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying: Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’

No. 1264 – On the authority of Jaabir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam: ‘The goodness of Hajj is feeding people and good speech.’

No. 1820 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said: ‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

Ihram- What is Avoided in Hajj is that which is Avoided in Umrah

No.2765 – On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said: ‘What do you order me to do, O Messenger of Allaah, in my Umrah?’

Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >>

So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked the question about Umrah?’

The man said: ‘Here I am.’

So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as you can and whatever you used to do for your Hajj, then do that in your Umrah.’

Saheeh

Silsilah-Saheehah Shaykh Albaani said:

‘Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do, make’) which means:

‘To leave something,’ because the clarification meant what a Muhrim keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an action in itself.’

The Prohibition of the Woman in Ihram Covering her Face with a Scarf

No. 2930 – On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah barefoot and unveiled. So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’

They said: She vowed to walk to the Ka’bah barefoot and unveiled!

So he said: ‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’ Saheeh

Silsilah-Saheehah Shaykh Albaani said:

‘In this hadeeth there are some important benefits, from them:

That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth: ‘A woman in Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’

Narrated by Bukhari and Muslim.

‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab, which she throws over her head and it sits on her face. What is correct is that it can touch her face, but she cannot tie it to her face. This is similar to what Ibn Taymeeyah -Rahimahullaah- said.]’

No. 2617 -The Messenger – sallAllaahu alayhi wa sallam said: ‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

The Permissibility of the Person in Ihram Covering his Face if Needed.

No. 2899 – On the authority of Uthmaan bin ‘Affan –Rahiallaahu anhu- that ‘The Prophet – sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’Saheeh

On the authority of Abdullaah bin ‘Aamir bin Rabeeh that he saw ‘Uthmaan bin ‘Affan in a village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s day while he was a Muhrim (in the state of Ihram). Its chain is authentic.

Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to the Companion) at ‘Uthmaan, as is apparent.

This is because there is nothing that conflicts with the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi wa sallam- did.

This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the Prophet -sallAllaahu alayhi wa sallam.

Do you not also see that there is no difference between what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert the issue saying that the Marfoo’ precedes the Mawqoof.

The truth is that both of them are authentic, so neither of them opposes the other.

Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent Imaams which permit the person in a state of Ihram to cover his face if need be.

Ibn Hazm uses these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance. Al-Bayhaqi also narrated some of these Aathaar (5/54)

This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallam- regarding the person who dies while in a state of Ihram:

‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his face or head.’

Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).

This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is regarding the living, so it (i.e. the ruling) is different.’

What Animals are Permissible for the Muhrim to Kill

No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a predatory bird, a rat, scorpion and a voracious dog.’

Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam. Shaykh Albaani said:

‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of killing them. It is not to be understood from this that it is recommended or obligatory to kill them or that it is better leave off killing them.’