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Rites of hajj and umrah – Book Sample

RITES OF HAJJ AND UMRAH

(A) Directing any form of worship to other than Allaah (shirk). And we have seen many of the people

falling into shirk – like praying fro the removal of distress or aid from the Prophets and the pious instead of from Allaah alone, and their taking oath by them in veneration of them – so by their actions they completely nullify their Hajj. As Allaah ta’ala says:(Soorat-ul-Zumar ayah 65)

“If you were to join gods with Allaah, truly fruitless will be you work (in life).”

(B) Some men shaving off their beards – as it is a sinful deed – and doing it involves four separate sins – as I have explained in ‘The Original’.

(C) The wearing of gold rings by men – and this is Haraam – even more so those which are known as wedding-rings as that includes the further sin of imitating the Christians.

Secondly: Everyone who intends to make Hajj and has not brought the sacrificial animal (Hadee) with him(2) then he should intend to perform Hajj of Tamattu’ [see the Glossary]

– as the Prophet (sallallaahu alayhi wa sallam) ordered his companions to do in the end, and as he became angry when some did not immediately carry out this order to change the intention from Hajj to an ‘Umrah and he (sallallaahu alayhi wa sallam) also said:

 “I have entered the `Umarah into the Hajj until the Day of Resurrection”, and when some of the Companions asked whether he had done that only for that year or forever, the Prophet (sallallaahu alayhi wa sallam) joined his fingers together and said:

“I have entered the ‘Umrah into the Hajj until the Day of Resurrection, not just for a time, rather forever.(3) And because of this he ordered Fatimah and also all his wives – may Allah be pleased with them all – to leave the state of ihram after finishing the ‘Umrah, and therefore Ibn ‘Abaas (may Allaah be pleased with him) used to say: Whomsoever makes tawaaf of the House – then he has left ihram – the Sunnah of your Prophet (sallallaahu alayhi wa sallam) –

 even if you are averse to it.(4) So everyone who has not brought the sacrificial animal with him, should call out that he is going to make ‘Umrah – in the three months of Hajj, and he who has declared his intention to do Hajj Mufrad (Hajj on its own) or Hajj Qaarin then hears of the Prophet (sallallaahu alayhi wa sallam) to change it ‘Umrah – then he should quickly obey even after reaching Makkah and Sa’ee between Safaa and Marwah – then he should leave the state of ihram – then declare the intention for Hajj on the Day of Tarwiyyah – the 8th of Thul Hijjah.

O you who believe! Give your response to Allaah and His Messenger, when He calls you to that which will give you life [Soorat-ul-Anfal ayah 24]

Thirdly: You must not leave off staying the night at Mina on the night before ‘Arafah as it is obligatory (waajib) – the Prophet (sallallaahu alayhi wa sallam) did it and ordered it with his saying: “Take from me your rites of pilgrimage.” And you must also stay the night at Muzdalifah until you pray Fajr prayer, and if you miss this staying then you must at least pray Fajr there –

as that is even more obligatory – rather it is one of the rukn (pillar) of Hajj according to the most correct saying according to the scholars – except upon the woman and the weak – for it has been allowed for them to leave after half of the night has passed.

Fourthly: And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet (sallallaahu alayhi wa sallam) said: “If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands. [Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].

And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadeeth to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadeeth regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.

Fifthly. The people of knowledge should teach the pilgrims the rites of Hajj and its commands according to the Book and the Sunnah whenever meeting with them, and that should not stop them from calling to Tawheed which is the essence of Islaam and was the reason for sending of the Prophets, and the sending down of revealed books, as most of the people whom we have met – even some of those who are supposed to be seeking knowledge –

we have found to be in complete ignorance of the real meaning of oblivious to the necessity of the return of the Muslims – upon their differing madhabs (schools of thoughts) and various parties – to unification and joining ranks upon the basis of the Book and the Sunnah, – in belief (Aqeedah) and Regulations (Ahkaam) and transactions, and behaviour, and politics and economic affairs and all other aspects of life.

And they must remember that any voice raised or any movement made to reform which is based upon any foundation other than this firm splitting and weakening of the Muslims – and will increase their shamefulness and humiliation -and the present state of affairs is the greatest proof of that – and Allaah is the One Whose help is sought.

And there is nothing wrong with debating in the best way – when required, as the kind of argumentation that is forbidden in Hajj is useless argument which is also forbidden outside Hajj, just

like the evil-doing that is forbidden in Hajj – for that is not the debating which is commanded in Allaah

ta’ala’s saying [Soorat-un-Nahl aya 125].

“Invite (all) to the way of your Lord with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious…”

However, it should be noticed that if it appears that there is no benefit in the discussion because of the other persons blindly sticking to his madhab or own opinion – and if he were to continue then there is fear of going into that which is not permissible –

 then it is better to leave that argument with him as the Prophet (sallallaahu alayhi wa sallam) said: “I am a claimant for a house in the outskirts of Paradise for one who leaves off arguing even if he is in the right…(6)

No Difficulty

And the one who is inviting to the truth should always make things easy for the people in general and the pilgrims in particular as this making things easy is one of the principles of the kind of Sharee’ah -as is known – as long as there is no text against the point, for when there is a specific text then it is not permissible to make things easy by opinion.

 And this is the just and middle way which it is binding for every caller to the truth to adopt. And there is no need to take any notice to the people’s objecting after that and saying: He is too strict, he is too lenient.

And there are various actions which are permissible for the pilgrims which they have become used to avoiding due to some people’s fatawa going against the aforementioned principle. So I decided to make note of those:

1. Bathing, without need to because of (e.g.) wet dreams (Ihtilaam), even if it involves rubbing the head – as it is authentically reported from the Prophet (sallallaahu alayhi wa sallam) in Bukhaaree and Muslim and others from the narration of Aboo Ayyoob (may Allaah  be pleased with him).(7)

2. Scratching the head, even if some hair falls out as shown by the preceding hadeeth of Aboo Ayyoob – and it is the saying of Shaikhul-Islaam Taimiyya (may Allaah have mercy upon him).

3. Cupping/Blood-letting (Ihtijaam) even if some of the hair is shaved off in the place required, as the Prophet (sallallaahu alayhi wa sallam) had it done on the center of his head while in ihram – and that is not possible without shaving some of the hair. And this is also the saying of Ibn Taymiyyah – and the Hanbali scholars also – however, they say that he must make a sacrifice to make up for it, and they

have no proof of this. Rather that is rejected by the Prophet’s cupping – and had he made a sacrifice

because of having done that then the narrator would have reported that – and his not having done so shows that it did not happen – so the correct position is the saying of Ibn Taymiyyah (may Allaah have mercy upon him).

4. Smelling sweet smelling plants and pulling off broken nails – and there are narrations about that mentioned in ‘The Original’.

5. Taking the shade of a tent, or upheld garment – as this is proven from the Prophet (sallallaahu alayhi wa sallam), and in the same way using the camel-litter in the old days or an umbrella or car – even sitting inside – these days. And making it obligatory to make up for that with a sacrifice is a harshness for which there is no proof, rather there is no difference between seeking the shade of a tent which is proven from the Sunnah and seeking shade from the camel-litter – and its like, and this is a narration from Imaam Ahmad as occurs in ‘Manaar us-Sabeel’ (1/2460).

And what some people do regarding removing the roofs of their cars is entering into religion something that the Lord of the worlds has not allowed.

6. Wearing a belt around the izaar and tying it when necessary, and wearing rings – as occurs in some narrations. And like it is wearing a watch or spectacles and money-pouch around the neck.

All of those things fall under the aforementioned principle – furthermore some of them also being supported by hadeeth from the Prophet (sallallaahu alayhi wa sallam), or by narrations from the Companions – and Allaah ta’ala says: [Soorat-ul-Baqarah ayah 185].

“He (Allah) intends every facility for you, He does not want to put you into difficulties.”

And all praise is for Allaah Lord of the worlds.

Assuming Ihram

(Ihraam is the state entered into at the Meeqat in which certain acts and types of clothing are forbidden)

1. It is mustahabb for anyone going for Hajj or ‘Umrah to take a ghusl (bath) for ihram – even if a woman is in her period or in after-birth confinement.

2. Then the men may wear whatever clothes he wishes that are not made in the shape of the body – and

these clothes are called by the fuqahaa (religious scholars) “ghair al mukheet (unstitched)”. So he wears a ridaa (upper garment) and izaar (lower garment) or whatever, and sandals or any footwear that does not cover the ankle-bone.

• He does not wear a hat or an ‘imaamah (turban) or anything like that which fits onto and covers the head – this referring only to men. As for the women – she does not remove anything of the clothes that are prescribed for her in the Shari’ah, except that she should not tie on the niqaab(8) (face-veil) or the burqa’ or the lithaam (lower face cover, up to the eyes) or handkerchief and she should not wear gloves(9). And the Prophet (sallallaahu alayhi wa sallam) said :

“The muhrim should not wear the shirt, or the ‘imaamah, or the hooded cloak, or trousers, or garment touched by wars (dyes with saffron) or saffron; or leather socks – unless he cannot find sandals) then in that case he may wear leather socks),(10)” and the Prophet (sallallaahu alayhi wa sallam) said: “The woman muhrim should not affix a face veil and should not wear gloves(11). And it is permissible to for the women to cover her face – even if it touches her face according to the correct opinion – however, she should not tie it on, as Ibn Taymiyyah says.

4. He may put on the clothing of ihram before the meeqat even in his own house as the Prophet (sallallaahu alayhi wa sallam) and his Companions did. And this makes it easier for those making Hajj by aeroplane for whom it is not possible to put on ihramm at the meeqat – so it is permissible for them to embark on the plane in ihram, but they do not make the intention of ihramm until very shortly before the meeqat – in order that they do not go past the meeqat without ihram.

5. He may use body-oil and perfume himself with any perfume he please which was has odor but not color, however, women use that which has color not but no odor – and all this to be before he makes intention of ihram at the meeqat – after that is Haraam.

Ihraam and Niyya (intention)

6. So when he comes t the meeqat it becomes waajib (obligatory) for him to assume ihram – and the mere wish and intention to perform Hajj is not sufficient as that has been with him since leaving his own land – rather he must perform by word and action what will cause him to be muhrim. So when he recites `talbiyyah’ intending to enter into ihram then his ihram is concluded – as agreed upon by the scholars.