Hajj guide
Foreword
Ḥajj, the fifth pillar of Islam, is an expression of pure monotheistic faith, of obedience, total submission and jihād. Leaving homeland, family, business, possessions and friends behind, the pilgrim joins thousands of others from all corners of the earth for days of intensive worship at the Ka‘bah, on the plain of ‘Arafah and in the valley of Minā. It is a reminder of the Resurrection when all people will gather in one place with no distinctions between them.
Ḥajj gives the pilgrim a sense of connection to the prophets from Ibrāheem and his son, Ismā‘eel, who erected the House, to Muḥammad (ﷺ), who mentioned visits of previous prophets to the sacred places. Ibn ʽAbbās reported, "We were traveling with the Messenger of Allah (ﷺ) between Makkah and Madinah and passed a valley. He said, 'What valley is this?' They said, 'The valley of al-Azraq.' He said, 'It is as if I can see the messenger of Allah, Mūsā, with his fingers on his ears supplicating Allah, reciting the talbiyah and passing through this valley.' Then we traveled on until we came to a mountain pass. He said, 'What pass is this?' They said, 'Harsha or Lift.' He said, 'It is as if I can see Yūnus on a red camel, wearing a woolen cloak, the reins of his camel made from fibers of date-palm, passing through this valley reciting the talbiyah.'"
For all forms of worship, the best example and correct guidelines are to be found in the sunnah of Allah's Messenger (ﷺ). About ḥajj in particular, he said, "Take from me your rites of worship."
Allah (subḥānahu wa ta‘ālā) stated:
"Certainly you have in the Messenger of Allah an excellent example."
A ḥajj guide should reflect compliance with this directive, for the Prophet (ﷺ) also said, "What I have ordered you – do of it what you are able." When considering ability, it should be noted that due to the great crowds of people present during the ḥajj season, it is not always possible to follow the Prophet's sunnah to the letter. However, one must not exclude a rukn (essential act without which the ḥajj is incomplete) and should do his best not to omit a wājib (required act which may be compensated by a ransom) without necessity.
The Messenger of Allah (ﷺ) stated, "The reward of a ḥajj mubrūr is no less than Paradise." The ḥajj mabrūr is a pilgrimage in which one commits no sin and performs the rites according to the sunnah as much as he or she is able. The sinless ḥajj is an accomplishment of high morality and spirituality. When asked which deeds are best, the Prophet (ﷺ) said, "Belief in Allah and His Messenger, then jihād for the cause of Allah, then ḥajj mabrūr [a sinless ḥajj]."
In their zeal to perform every aspect of ḥajj or ‘umrah according to the sunnah, some pilgrims unfortunately commit acts of aggression against other Muslims who happen to be in their path. Pushing people aside in order to kiss the Black Stone, to observe ramal during ṭawāf, or to pray directly behind Maqām Ibrāheem (for example) or causing them other bodily or emotional harm is clearly sinful and prohibited in the Sharī‘ah. Such behavior can deprive one of the reward of a sinless ḥajj, may Allah forbid. And a Muslim must never abandon the obligation of safeguarding his fellow Muslims in order to perform a sunnah act.
Ḥajj should bring about positive changes in a person's life and behavior. The current problems of overcrowding and congestion have sometimes led to injury and even death in their wake, not to mention the many difficulties that distract pilgrims from the worship of their Lord. Taking this situation into account, concerned scholars are seeking to apply principles of flexibility, facilitation, and removal of hardship in their fatwās (legal rulings) wherever doing so does not conflict with clear textual evidence from the Qur’ān or the Sunnah. This is done in obedience to the Prophet's order, "Make things easy; do not make them difficult." Whenever the Messenger of Allah (ﷺ) was given two options, he would always take the easier one as long as no sin was involved in it. Necessity demands that our scholars weigh the general and specific evidences within the Islamic Sharī‘ah so that full attention is given to the broad confirmed objectives of the law as well as to the rationale behind specific scriptural evidences.
The intention when embarking upon ḥajj or ‘umrah should be to attain the acceptance and reward of Allah. Therefore, it is required to spend for this journey only from that which is ḥalāl (lawful), to repent from previous sins and avoid committing them thereafter. Before leaving, be sure to compensate people for any wrong done to them, or if you cannot, at least seek their forgiveness. As a guest of Allah whose destination is His House, you should also make every effort to:
Respect other travelers and bear patiently any anger or provocative speech
Avoid indecency, abuse, angry conversations and quarrels
Be polite and helpful to everyone, especially elderly and weak pilgrims
Keep your gaze lowered in crowds of men and women
Devote much time to prayer, supplication and reading the Qur’ān
Offer prayers in congregation when possible and attend religious gatherings
You will also need to learn all that is required for the correct performance of your ḥajj – and of all worship in general. Ask a knowledgeable person when in doubt, for both correctness of performance and sincerity of intention are requirements for the acceptance of any deed by Allah, the Exalted. The result of a proper ḥajj was mentioned by the Prophet (ﷺ): "He who performs ḥajj and does not engage in sex or acts of disobedience will return as [pure as] the day his mother gave birth to him."
Ḥajj is a unique opportunity to put your present life in order and prepare for the eternal life to come; do not let it pass you by. And may Allah be pleased with your deeds and ours.
The obligation of ḥajj
Ḥajj means travel for the purpose of visiting the Kaʽbah and performing the required rites according to the method taught by the Messenger of Allah (ﷺ) in his Farewell Pilgrimage. It is a religious obligation to be fulfilled once in a lifetime by every able adult Muslim. Allah (ﷺ) has stated in the Qur’ān:
"And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves [i.e., refuses] – then indeed, Allah is free from need of the worlds."
Prophet Muḥammad (ﷺ) confirmed it, saying, "Islam is that you bear witness that there is no deity except Allah and that Muḥammad is the messenger of Allah, [and that you] establish prayer, give zakāh, fast Ramadhān and make the pilgrimage to the House of Allah if you can find a way thereto." Most scholars are of the opinion that it became obligatory in the sixth year after the Hijrah, when Allah commanded:
"And complete the ḥajj and ‘umrah for Allah."
‘Umrah can be done at any time throughout the year. The days of ḥajj rites are from the 8th to the 13th of Dhul-Ḥijjah, but one may enter iḥrām for ḥajj any time during the ḥajj months, which are: Shawwāl, Dhul-Qa‘dah and the first ten days of Dhul-Ḥijjah. The period for completing the rites, in particular the essential ṭawāf al-ifādhah, is extended for those with a valid excuse until the end of Dhul-Ḥijjah or even beyond.
Ḥajj is obligatory only once in a lifetime, and additional pilgrimages are supererogatory. The Messenger of Allah (ﷺ) addressed the people, saying, "Ḥajj has been decreed for you, so perform ḥajj." A man inquired, "Every year, O Messenger of Allah?" He replied, "If I were to say so, it would become obligatory, and you would not do it nor would you be able to. Ḥajj is once, and whoever does more – it is voluntary."
Conditions making ḥajj obligatory
Ḥajj is required of every Muslim who:
Is of sound mind
Has reached puberty
Has physical ability (strength and good health)
Physical ability also includes security, i.e., no fear of harm from criminals on route or from a repressive government at home. In addition, a woman should be accompanied by her husband or a maḥram relative. In the absence of such, ḥajj is not obligatory upon her.
Has financial ability – sufficient funds for all expenses of the journey, as well as the maintenance of one's dependents while absent
A person should not put himself into hardship or borrow money in order to make the journey. Basic needs, such as providing a home, a means of income, marriage, etc., should be taken care of before one is considered financially able to perform ḥajj.
Forms of ḥajj
There are three kinds of ḥajj: ifrād, qirān and tamattuʽ. A summary of each is as follows:
1. Ifrād: In this form of ḥajj the pilgrim enters the state of iḥrām with the niyyah (intention) of ḥajj only, saying, "Labbayka bi ḥajj," which means "I respond to You, [O Allah], with ḥajj." This pilgrim is one who had not entered iḥrām for ʽumrah after Ramadhān. In Makkah he performs ṭawāf al-qudūm and sa‘ī for ḥajj, or he can postpone sa‘ī until after ṭawāf al-ifādhah. After completing all of the rites of ḥajj, the pilgrim is released from iḥrām. For such a pilgrim, the sacrifice of an animal is not obligatory. He may perform a separate ‘umrah after ḥajj if he wishes.
2. Qirān: In this form of ḥajj the pilgrim enters iḥrām with the intention of ‘umrah and ḥajj together, saying, "Labbayka bi ḥajjin wa ‘umrah," which means "I respond to You, [O Allah], with ḥajj and ‘umrah." He performs ṭawāf for ‘umrah, and his sa‘ī counts for both ‘umrah and ḥajj. Such a pilgrim does not cut his hair at the end of the ‘umrah and remains in iḥrām until the 8th of Dhul-Ḥijjah when the ḥajj rites begin. He is released from iḥrām after sacrificing an animal on the 10th and performing ṭawāf al-ifādhah for ḥajj.
3. Tamattu‘: In this form of ḥajj the pilgrim first enters the state of iḥrām with the intention of ‘umrah only, saying, "Labbayka bi ‘umrah," which means "I respond to You, [O Allah], with ‘umrah." In Makkah he performs the ṭawāf and sa‘ī for ‘umrah and then cuts his hair to release him from iḥrām, thereby completing ‘umrah. He is now free of all restrictions until he enters the state of iḥrām for the second time on the 8th of Dhul-Ḥijjah with the intention of ḥajj. He is required to sacrifice an animal during ḥajj, and sa‘ī is required once again (this time for ḥajj) following ṭawāf al-ifādhah.
Note: If one enters the state of iḥrām intending ḥajj without specifying one of the three forms, his ḥajj is valid in relation to whichever form he completes.
General rulings concerning ḥajj
Of the three forms of ḥajj, tamattu‘ is preferable for those pilgrims who do not bring sacrificial animals (hadī) along with them, such as those who travel from distant places. Pilgrims who bring sacrificial animals with them must perform the qirān type of ḥajj. In both these cases it is required for the pilgrim to sacrifice an animal on the 10th of Dhul-Ḥijjah. Allah has said:
"And complete the ḥajj and ‘umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs ‘umrah [during the ḥajj months] followed by ḥajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] – then a fast of three days during ḥajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Ḥarām. And fear Allah and know that Allah is severe in penalty."
Those within the area of al-Masjid al-Ḥarām are the permanent residents of Makkah. Based on this verse, most scholars are of the opinion that they cannot do qirān or tamattu‘ and are restricted to ifrād. However, they may perform ‘umrah separately after the completion of ḥajj if they wish.
Women should be accompanied by their husband or a maḥram relative. The Messenger of Allah (ﷺ) said: "It is forbidden for any woman who believes in Allah and the Last Day to travel the distance of a day and night without a maḥram." A woman wrote to the prominent scholar, Ibrāheem an-Nakha‘ī, saying, "I have not performed the obligatory ḥajj and I am well to do; but I do not have a maḥram [to accompany me]." He replied, "You are not of those for whom Allah has made a way thereto." He meant that she was exempted from the obligation of ḥajj.
A woman intending the farīdhah (obligatory ḥajj), having the ability and a maḥram to accompany her does not need the permission of her husband, as it is not his right to prevent her from a religious obligation. However, he does have the right to prevent his wife from performing a voluntary ḥajj.
A child may perform ḥajj. During the Farewell Pilgrimage a woman brought her child before the Prophet (ﷺ) and inquired whether ḥajj was valid for him. He replied, "Yes, and you will get a reward as well." But because ḥajj becomes obligatory at puberty, one must fulfill this obligation even if he had performed ḥajj during childhood.
A person who has financial ability but due to illness or old age cannot perform ḥajj should send someone to do it on his behalf. During the Farewell Pilgrimage a woman said to the Prophet (ﷺ), "When Allah made ḥajj obligatory upon His servants, my father was too old to sit steadily on his camel. Should I perform ḥajj on his behalf?" The Prophet (ﷺ) said, "Yes."
Ḥajj should be performed on behalf of any deceased Muslim who had financial ability while alive, whether or not he mentioned it in a will. This applies also to one who had made a vow (nadhr) to perform ḥajj. The expenses are to be taken out of the deceased's estate before its distribution, and the heirs may appoint someone to undertake the journey. Ibn ‘Abbās reported that a woman inquired, "My mother had made a vow to do ḥajj, but she died before doing it. Should I perform ḥajj on her behalf?" The Prophet (ﷺ) replied, "Perform ḥajj for her. If your mother had a debt, would you not settle it? The debt of Allah is more worthy of being settled."
Anyone undertaking ḥajj for someone disabled or deceased must have previously performed his own obligatory ḥajj. Ibn ‘Abbās reported: "During the Farewell Pilgrimage the Prophet (ﷺ) heard someone calling out, 'Labbayk on behalf of Shubrumah.' He asked, 'Have you done ḥajj for yourself?' The man said, 'No,' so he (ﷺ) said, 'Perform ḥajj for yourself [first] and then do ḥajj for Shubrumah.' " The person doing ḥajj on behalf of another will have the reward of a voluntary ḥajj for himself and will also have fulfilled the obligation of the one in whose name he performs it.
It is permissible for someone performing ḥajj to conduct business, accept employment, sell or rent commodities, etc. during the days of ḥajj. Some of the Prophet's companions were apprehensive about this matter until Allah revealed:
"There is no blame upon you for seeking bounty from your Lord [during ḥajj]."
Notes concerning 'umrah
There is no particular season for ‘umrah, and it is permissible to perform it separately at any time of the year, including the months of ḥajj. The Messenger of Allah (ﷺ) entered iḥrām for ‘umrah on four different occasions; hence, it is a sunnah. All of them were performed during the Ḥajj months. But he (ﷺ) said, "An ‘umrah during Ramadhān is equivalent to ḥajj." And he said, "From one ‘umrah to the next is [a period of] expiation [of sins], and the reward of a sinless ḥajj is none but Paradise." He also said, "Follow up between ḥajj and ‘umrah, for they remove poverty and sins just as bellows remove impurities from iron." However, it was not reported that he ever performed ʽumrah more than once in the same year.
A person residing in Makkah, even temporarily, within the boundaries of al-Ḥaram (the sanctuary) who intends to perform ‘umrah must go out beyond them to enter the state of iḥrām. These boundaries are: Tan‘eem to the north, Adhāh to the south, Ji‘rānah to the east, Wādī Nakhlah to the northeast, and Hudaybiyyah (now known as ash-Shumaysī) to the west. This practice is based on the fact that after the Farewell Pilgrimage, the Prophet (ﷺ) sent his wife, ‘Ā’ishah, with her brother to Tan‘eem to enter iḥrām for ‘umrah. She had been unable to perform ‘umrah before ḥajj due to menstruation.
This is also evidence that when a pilgrim has entered iḥrām with the intention of ‘umrah before ḥajj (tamattu‘) but due to unavoidable circumstances cannot complete the ‘umrah first, the intention should be changed to qirān, and then the ṭawāf and sa‘ī of ḥajj will suffice for those of ‘umrah as well.
It is contrary to the sunnah for a pilgrim to perform ‘umrah repeatedly during his stay in Makkah. The scholars point out that the ṣaḥābah who resided in and around Makkah did not perform ‘umrah more than two or three times a year and that spending one's time on voluntary ṭawāf is preferable to going out of the boundaries of the sacred precincts and repeating the ‘umrah. The Prophet himself (ﷺ) remained in Makkah for nineteen days after its conquest and did not leave it to perform ‘umrah, even though it would have been easy for him to do so.
Requirements of ḥajj and 'umrah
A pillar (rukn) is an essential act without which the ḥajj or ‘umrah is incomplete.
An obligation (wājib) is a required act, the omission of which requires a ransom (fidyah).
A sunnah act is one that was practiced or encouraged by the Prophet (ﷺ) and is recommended whenever it can be done without difficulty. Its omission is not sinful and does not require a ransom.
The following is a summary of the rites, which will be explained later in more detail:
For ‘umrah:
Iḥrām – rukn Ṭawāf – rukn Two rak‘ahs of prayer after ṭawāf – sunnah Sa‘ī – rukn Ḥalq (shaving the head) or taqseer (shortening the hair) – wājib
For ḥajj:
Iḥrām – rukn
Ṭawāf al-Qudūm – sunnah for ifrād ḥajj only
Two rak‘ahs after ṭawāf – sunnah
Departure for Minā (8th) – sunnah
Departure for ‘Arafah after sunrise (9th) – sunnah
Being present at ‘Arafah on the 9th or sometime before fajr of the 10th – rukn
Not leaving ‘Arafah before maghrib – wājib
Stopping at Muzdalifah (eve of 10th) – wājib
Ramī of jamrah al-‘aqabah (10th) – wājib
Hadī (animal sacrifice) (10th) – wājib
Ḥalq (shaving the head) or taqseer (shortening the hair) (10th) – wājib Ṭawāf al-Ifādhah – rukn Sa‘ī – wājib or rukn
Rami al-jamarāt (11th, 12th, 13th) – wājib
Spending nights in Minā (eve of the 11th and 12th for those remaining two days, and of the 13th for those remaining three days) – wājib, except for those with a valid excuse
Ṭawāf al-Wadā‘ – wājib, except for menstruating women and permanent residents of Makkah
Iḥrām and the meeqāts
Iḥrām is the first of the essential requirements for both ḥajj and ‘umrah. It means the intention (niyyah) to enter the state of consecration for ḥajj or for ‘umrah. One enters the state of iḥrām at a meeqāt, which is one of five points at some distance from Makkah specified by the Messenger of Allah (ﷺ), who said, "They are for those who come from them and those coming from beyond them who intend ḥajj or ‘umrah." A pilgrim traveling toward Makkah with this intention must not pass the meeqāt without entering the state of iḥrām. Anyone who passes without iḥrām must return to the nearest meeqāt and assume iḥrām there; otherwise, it is a violation requiring the slaughter of a sheep or goat in Makkah and distribution of its meat to the poor.
The five meeqāts are:
1. Dhul-Ḥulayfah is the meeqāt for those coming from Madīnah. Today it is called Abyār ‘Alī and is about 450 kilometers from Makkah. 2. Al-Juḥfah is the meeqāt for pilgrims coming from Syria, Jordan, northern Ḥijāz, Egypt and North Africa. It is located near the town of Rābigh about 183 kilometers northwest of Makkah. 3. Qarn al-Manāzil is now known as as-Sayl al-Kabeer and is the meeqāt for pilgrims from Najd and the Gulf States. It is about 75 kilometers east of Makkah.
4. Yalamlam is the meeqāt for pilgrims coming from Yemen, Eritrea, Ethiopia and farther south. It is situated about 54 kilometers southwest of Makkah. 5. Dhātu ‘Irq is the meeqāt for pilgrims coming from Iraq, Iran and beyond. It is approximately 94 kilometers northeast of Makkah.
An imaginary line connecting two of these points serves as the meeqāt for those crossing between them by air or by land. Only those crossing the Red Sea from Sudan without passing either the northern meeqāt (al-Juḥfah) or the southern one (Yalamlam) but arriving directly in Jeddah, which is between them, should assume iḥrām from Jeddah, and this is their meeqāt.
Both permanent and temporary residents of Makkah enter iḥrām for ḥajj from their homes or places of accommodation. For ‘umrah they must go to an area outside the borders of the Ḥaram sanctuary (al-ḥill), the nearest point of which is Tan‘eem.
Those residing within the meeqāt boundaries, for example, residents of Jeddah, enter iḥrām for both ‘umrah and ḥajj from their homes.
Because Jeddah is located within the meeqāt area, pilgrims traveling by air or ship should enter the state of iḥrām when they reach a point on their journey parallel with the meeqāt. It is not permissible for a pilgrim traveling by plane to delay his iḥrām until arrival in Jeddah. If he does so he has committed a violation, and the sacrifice of a sheep or goat in Makkah will be due from him unless he returns (by land) to a meeqāt to enter it from there. Men may wear the iḥrām garments before boarding the plane but should not make the intention for iḥrām or call out the talbiyah until reaching the meeqāt (or shortly before it to be on the safe side). On many airlines nowadays an announcement is made when approaching the meeqāt so that pilgrims can prepare themselves for iḥrām.
The sunnah practice before entering the state of iḥrām is to cut one's nails, remove underarm and pubic hair and perform ghusl. Men should apply scent and then change into the garments of iḥrām. (Women should not use scent when near non-maḥram men at any time.)
For men, the iḥrām garments consist of two seamless wrappings, preferably white, one wrapped around the waist and the other draped over the shoulders. This means putting aside adornment and showing humbleness, and it reminds of death when the deceased is shrouded in similar cloths; as one is preparing to meet his Lord. The head must always be left uncovered. Sandals may be worn as long as their straps remain below the ankle, and it is permitted to wear a watch, ring, eyeglasses and belt.
There is no specific iḥrām garment for women and no particular color is preferred. They may wear any clothing which adequately covers the body according to the requirements of Sharī‘ah. But they are prohibited from wearing gloves and a fitted face covering (niqāb) while in the state of iḥrām. When necessary, a woman may hide her face temporarily with a loose cloth or veil. ‘Ā’ishah reported, "Whenever riders passed us while we were with the Messenger of Allah (ﷺ) during iḥrām, one of us would let down her cloak over her face; and when they passed, she would uncover it."
The pilgrim should make the intention (niyyah) in his heart for the ‘umrah or ḥajj which he will perform. After that, if the intention is for ‘umrah, he says, "Labbayka bi ‘umrah." For ḥajj alone, he says, "Labbayka bi ḥajj." And for ‘umrah joined with ḥajj (qirān), he says, "Labbayka bi ḥajjin wa ‘umrah." When performing ḥajj on behalf of another person, one may say, "Labbayk on behalf of so-and-so."
It is a sunnah practice to make the intention for iḥrām immediately after one of the five obligatory prayers. The Prophet (ﷺ) assumed iḥrām for the Farewell Pilgrimage after the thuhr prayer, which he had shortened to two rak‘ahs due to travel. If it is not the time for an obligatory prayer, one may pray two rak‘ahs (although not obligatory) and then make the intention for iḥrām.
Menstruating women must also make their intention and enter iḥrām at the meeqāt. Only their ṭawāf will be delayed until the period is over.
Once he or she has entered the state of iḥrām, the pilgrim is under strict obligation to complete the ḥajj or ‘umrah, and failure to do so requires the slaughter of a sacrificial animal in Makkah to compensate. And if one is unable to reach Makkah due to a legitimate excuse, the sacrifice may be offered in the place where he was prevented from continuing. After sacrificing the animal, the person should shave his head or cut his hair in order to be released from iḥrām. Allah said:
"And complete the ḥajj and ‘umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter."
However, if one is ill or fears some sort of impediment preventing the completion of ḥajj or ‘umrah, he can stipulate at the time of intention for iḥrām that if prevented from completing the rites, he will be released from the state of iḥrām. Dhubā‘ah bint az-Zubayr told the Prophet (ﷺ), "I wish to perform ḥajj but I am ill." He said, "Perform ḥajj and make this condition: 'My release [from iḥrām] will be wherever Allah obstructs me.' " Then, if the person is prevented from completing the ḥajj or ‘umrah for a reason beyond his control, no sacrifice will be required from him.
If a pilgrim has entered iḥrām for ‘umrah intending the tamattu‘ form of ḥajj and for some reason is not able to perform the ‘umrah before ḥajj, he or she should change the intention from tamattu‘ to qirān, intending ḥajj and ‘umrah together. Then the ‘umrah is incorporated into the ḥajj, and the ṭawāf and sa‘ī of ḥajj will count for both. It is not permissible to change the intention from tamattu‘ to ifrād because when the pilgrim intended ‘umrah at the time of entering iḥrām, it became obligatory upon him to complete it.
The talbiyah
Upon assuming iḥrām the pilgrim should begin calling out the talbiyah. When the Prophet (ﷺ) set out for the Farewell Pilgrimage, he performed the thuhr prayer at the meeqāt of Dhul-Ḥulayfah, entered into the state of iḥrām, mounted his camel and then began calling out, "Labbayk..."
According to the sunnah, as reported by ‘Abdullāh bin ‘Umar, the words of talbiyah are:
The male pilgrim should pronounce this talbiyah in a loud voice intermittently while in the state of iḥrām, whereas a woman should recite it in a low voice.
Labbayk Allāhumma labbayk
Labbayka lā shareeka laka labbayk
Innal-ḥamda wan-ni‘mata laka wal-mulk
Lā shareeka lak
"I respond [in obedience] to You, O Allāh – I respond.
I respond – no partner is there to You – I respond.
All praise and favor is Yours, and sovereignty.
There is no partner to You."
For ‘umrah, recitation of the talbiyah begins with the assumption of iḥrām and ends with the beginning of ṭawāf. For ḥajj, the talbiyah begins with iḥrām and ends at throwing the first stone of ramī on the 10th of Dhul-Ḥijjah.
Restrictions during iḥrām
Entering ihrām from the meeqāt is a physical expression of worship, servitude to Allah and submission to His commands and rulings. During the state of iḥrām the following are prohibited:
Sexual intercourse and speech or suggestion of it
Acts of disobedience to Allah
Disputing, i.e., fights and quarrels
Killing or hunting land animals (fishing is permitted)
Helping a hunter by chasing or pointing out game to him
Shaving, cutting or plucking hair and clipping nails
Marrying, arranging a marriage or sending a proposal for marriage
Applying perfume or scent
Wearing clothing with scented dye
For men only – Covering the head and wearing a garment sewn to fit part of the body
For women only – Wearing a fitted face covering (niqāb or burqa‘) and gloves
What is permissible during iḥrām
While in iḥrām, one is allowed to do the following:
Take a bath or shower
Scratch the head and body
Change into clean garments and wash them
Wear a belt, watch, ring, eyeglasses, earphones and sandals below the ankles
Shade oneself under an umbrella, tent or roof, including that of a car or bus
Carry baggage and supplies on the head
Buy, sell and conduct business
Kill poisonous and harmful creatures, as well as small bothersome insects, although brushing away the latter is preferable
Defend oneself when threatened by a wild beast or a human being, even if it should necessitate killing
Fidyah (ransom)
Should a pilgrim commit an act which is prohibited in the state of iḥrām with or without a valid reason, a ransom is due from him. Allah has stated:
"And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity [feeding six needy persons] or sacrifice [the slaughter of a sheep or goat]."
Ka‘b bin ‘Ujrah reported that during the ‘umrah journey the Messenger of Allah (ﷺ) said to him, "I see you have suffered greatly from lice on your head. Shave, then slaughter a sheep or else fast three days or feed six poor people." The pilgrim may choose any one of the three.
There is no ransom for deliberately committing sexual intercourse during the state of iḥrām. In such a case, the ḥajj is invalidated and must be repeated if it is the farīdhah (obligatory ḥajj). In addition, the offender must sacrifice an animal.
There is no ransom for acts of disobedience and disputing except sincere repentance to Allah for the sin committed, and the ḥajj remains valid.
1. Iḥrām
The Messenger of Allah (ﷺ) performed ḥajj only once, and that was in the year before his death. During this "Farewell Pilgrimage" he firmly established the method of ḥajj performance, enabling Muslims for all time to observe the rites of ‘umrah and ḥajj on the basis of his instruction and demonstration.
The rites of ḥajj will be mentioned here in their usual order with the rulings pertaining to them inserted in brackets. Failure to perform an essential act (rukn) renders the ḥajj incomplete and invalid. Failure to perform a required act (wājib) makes a ransom necessary. There is no sin upon one who omits a sunnah act due to crowds or other problems. In fact, it is a Muslim's obligation to forego any sunnah act which could lead to harming others, for this is unlawful and will prevent one from having the reward of a sinless ḥajj.
1. Iḥrām – At the meeqāt the pilgrim bathes [sunnah], applies scent [sunnah], and puts on his iḥrām garments and sandals [wājib for men]. Women wear their usual attire but without a fitted face cover and gloves; and they should not use scent when in the presence of non-maḥram men.
The intention is then made in the heart to enter the state of iḥrām for ḥajj or ‘umrah [rukn], and the pilgrim begins to recite the talbiyah [sunnah] as described previously:
Labbayk Allahumma labbayk
Labbayka lā shareeka laka labbayk
Innal-ḥamda wan-ni‘mata laka wal-mulk
Lā shareeka lak
Again, women having menses or postnatal bleeding must also enter the state of iḥrām at the meeqāt. Failure to do so requires the sacrifice of a sheep or goat.
After assuming iḥrām it is permissible to bathe, change and wash one's garments.
For prohibitions and restrictions, refer to p. 14-15.
2. Ṭawāf
2. Ṭawāf – [rukn for ‘umrah; sunnah for ḥajj] The majority of scholars are of the view that wudhū’ (ablution) is prescribed for ṭawāf as well as proper covering of the body, the same as for prayer. After arriving in Makkah the pilgrim should go as soon as possible to al-Masjid al-Ḥarām for ṭawāf al-qudūm [sunnah] or the ṭawāf for ‘umrah [rukn]. In this ṭawāf only, the male pilgrim keeps his right arm and shoulder bare and covers the left shoulder with his iḥrām garment [sunnah]. This is called idhṭibā‘. When possible, he should observe ramal (jogging) during the first three circuits of ṭawāf [sunnah].
As soon as the Prophet (ﷺ) entered al-Masjid al-Ḥarām, he went to the Ka‘bah, kissed al-Ḥajar al-Aswad (the Black Stone) and began ṭawāf. He circled the Ka‘bah seven times, the first three at a quick pace, keeping his right shoulder and arm bare and left shoulder covered with his iḥrām wrapper. Then he completed the remaining four circuits at a slower pace.
Ṭawāf begins and ends at the Black Stone. Although the sunnah practice is to kiss it at the beginning of each circuit, when it is crowded, one should merely point his right hand toward the stone and say, "Allahu akbar" while passing it [sunnah], as the Prophet (ﷺ) instructed ‘Umar bin al-Khaṭṭāb.
It is also a sunnah when passing ar-Rukn al-Yamāni (the Yemeni Corner) to touch it with the right hand if it can be done without difficulty, but not to kiss it or to point at it from a distance. With the exception of the Black Stone and Yemeni corner, no other part of the Ka‘bah should be touched as an act of worship.
During ṭawāf one should praise and invoke Allah without raising his voice. While passing between the Yemeni corner and the Black Stone, the sunnah of the Prophet (ﷺ) is to recite:
Rabbanā ātinā fid-dunyā ḥasanatan wa fil-ākhirati ḥasanatan wa qinā ‘adhāban-nār. (Our Lord, give us good in this world and good in the Hereafter and protect us from the torment of the Fire.)
No other du‘aa’ was prescribed for ṭawāf by the Messenger of Allah (ﷺ), and there is no evidence to support the specific supplications found in some guide books for each circuit of ṭawāf. One may offer any supplication from the sunnah or invoke his Lord sincerely from the heart for whatever he wishes in his own words and in his own language. Or he may recite parts of the Qur’ān. After completing seven circuits around the Ka‘bah, one should go toward Maqām Ibrāheem while reciting, as did the Messenger of Allah (ﷺ):
"And take Maqām Ibrāheem as a place of prayer."
He should then pray two rak‘ahs behind Maqām Ibrāheem or anywhere possible [sunnah]. In the first rak‘ah the Prophet (ﷺ) would recite Sūrah al-Kāfirūn, and in the second rak‘ah, Sūrah al-Ikhlāṣ.
After completing the prayer the Messenger of Allah (ﷺ) would drink Zamzam water and pour some of it over his head. He said, "Zamzam water is for whatever [purpose] one drinks it." And, "It satisfies as food and cures illness."
3. Sa‘ī
3. Sa‘ī – [wājib or rukn]. The pilgrim should then perform sa‘ī between the mounts of Ṣafā and Marwah, starting from Ṣafā and finishing at Marwah. In the ifrād and qirān forms of ḥajj, the sa‘ī may be postponed until after ṭawāf al-ifādhah. However, for tamattu‘, it must be done once during the ‘umrah and once again after ṭawāf al-ifādhah for ḥajj.
Most scholars are in accord regarding the following conditions for sa‘ī:
It must be done after (not before) ṭawāf
It must take place in the mas‘ā (the path between the two mounts)
It must consist of seven complete trips, beginning at Ṣafā and ending at Marwah
Purification is preferable but not a condition for sa‘ī. One may perform it without wudhū’, and if a woman should begin to menstruate during sa‘ī for ‘umrah or ḥajj, she should complete it and it will be valid.
When ascending the mount of Ṣafā, the Messenger of Allah (ﷺ) recited:
"Indeed, aṣ-Ṣafā and al-Marwah are of the symbols of Allah."
He then added, "I begin with that with which Allah began."
On Ṣafā the sunnah practice is to face the qiblah and recite the following three times, adding one's own supplication thereafter as he wishes:
"Allahu akbar, Allahu akbar, Allahu akbar. Lā ilāha ill-Allahu waḥdahu lā shareeka lah. Lahul-mulku wa lahul-ḥamdu wa huwa ‘alā kulli shay’in qadeer. Lā ilāha ill-Allahu waḥdah. Anjaza wa‘dah. Wa naṣara ‘abdah. Wa hazamal-aḥzāba waḥdah."
("There is no god but Allah, alone, having no partner. Sovereignty is His, and [all] praise is His, and He is over all things competent. There is no god but Allah, alone; He fulfilled His promise and supported His servant and defeated the [rebellious] parties alone.")
Pilgrims then walk toward Marwah, supplicating or reciting the Qur’ān. No particular words are mentioned in the sunnah of Allah's Messenger (ﷺ) to be said during sa‘ī. Male pilgrims should run between the two green markers [sunnah], while women should walk normally. When facing the qiblah at Marwah, the same supplication is recited as on Ṣafā. This completes one trip. In the same way the pilgrim makes seven one-way trips between the two mounts, finishing at Marwah.
4. Ḥalq or taqṣeer
4. Ḥalq or Taqṣeer – Shaving or shortening the hair is the final rite of ‘umrah [wājib] and releases one from the state of iḥrām. A person performing the tamattu‘ form of ḥajj can now live normally until he enters iḥrām once again for ḥajj. Those intending qirān must not shave or cut their hair after the sa‘ī of ‘umrah in order to remain in the state of iḥrām until the time for ḥajj.
5. Yawm at-Tarwiyah (8th Dhul-Ḥijjah)
5. Yawm at-Tarwiyah (the 8th of Dhul-Ḥijjah)
Now begin the rites of ḥajj. The Prophet (ﷺ) set out for Minā on the morning of the 8th of Dhul-Ḥijjah. This is the sunnah; however, it is permissible to go there the night before or later in the day. And if one is unable to go to Minā at all, there is no sin involved and no ransom. The Messenger of Allah (ﷺ) did not go to al-Masjid al-Ḥarām before leaving for Minā, nor did he tell his companions to assume iḥrām from there. Anyone staying in Minā before the day of tarwiyah can enter iḥrām there on the morning of this day.
Pilgrims entering iḥrām for ifrād or once again for tamattu‘ should bathe [sunnah], use scent [sunnah] and put on the iḥrām garments [wājib for men] at their place of residence (whether in Makkah or elsewhere within the meeqāt area) with the intention to perform ḥajj [rukn], and then begin reciting the talbiyah [sunnah]. They can proceed to Minā on foot or by transport and should stay there for the rest of the day and night [sunnah].
At Minā pilgrims should follow the practice of the Prophet (ﷺ) by offering the obligatory prayers at their stated times (i.e., not joined) and shortening the thuhr, ‘aṣr and ‘ishā’ prayers to two rak‘ahs [sunnah].
6. Yawm ‘Arafah (9th Dhul-Ḥijjah)
6. Yawm ‘Arafah (the 9th of Dhul-Ḥijjah)
On the 9th of Dhul-Ḥijjah the Prophet (ﷺ) waited after the fajr prayer until the sun rose. Then, calling out the talbiyah, he and his companions left Minā for the plain of ‘Arafah. He halted at Namirah on the outskirts of ‘Arafah. When the sun had declined from its meridian, he addressed the ḥajj congregation, confirming important aspects of Islamic Sharī‘ah and abolishing un-Islamic customs.
The Prophet (ﷺ) declared, "The ḥajj is ‘Arafah." It means that being present within the plain of ‘Arafah at the proper time is an essential pillar [rukn] of ḥajj, without which it is invalid. And everyone must be very careful on this day to avoid any sin which could cause him or her to lose some of the great reward obtained at this sacred place.
Pilgrims should preferably proceed to ‘Arafah before noon on the 9th [sunnah], and if possible, listen to the speech delivered by the imām. They then perform the congregational prayers for thuhr and ‘aṣr, shortened and joined. (Following the two rak‘ah thuhr prayer, a second iqāmah is immediately called for ‘aṣr.) No recitation of dhikr and no voluntary prayer is offered between two joined prayers. All pilgrims should shorten four rak‘ah prayers throughout their stay in Minā, ‘Arafah and Muzdalifah and join those of ‘Arafah and Muzdalifah, as this is what was taught by the Messenger of Allah (ﷺ).
Those performing ḥajj should not fast on the day of ‘Arafah. Rather, they should eat and drink in order to gain strength for completing the rites of ḥajj. Some people wondered whether or not the Prophet (ﷺ) was fasting that day, so he was offered a bowl of milk. He drank it, thus dispelling their doubts.
One must be certain that he is actually within the boundaries of ‘Arafah. The sunnah practice is to be present there during the day and remain until after sunset. The pilgrim's presence, even momentarily, within the plain of ‘Arafah after sunset is required [wājib], so he should not hasten to leave before then. One must be within its boundaries, even for a brief period, after maghrib or some time before fajr of the 10th of Dhul-Ḥijjah; otherwise, a ransom (fidyah) will be due from him or her.
Pilgrims whose circumstances prevent them from being in ‘Arafah during the day of the 9th may still complete the ḥajj by arriving there before fajr of the 10th. In fact, it is acceptable to enter iḥrām on the eve of the 10th and go directly to ‘Arafah as long as one is present within its boundaries before the adhān of fajr.
Following the sunnah, pilgrims should remain within the plain of ‘Arafah, facing the qiblah and supplicating until sunset. At intervals they should continue to recite the talbiyah. The Prophet (ﷺ) said, "There is no day on which Allah frees as many of His servants from the Fire as on the day of ‘Arafah. Indeed, He draws near and then boasts of them to the angels, saying, 'What is it that they want?'" So pilgrims should be eager on this important day to make the best use of their time in praising Allah, pleading for His forgiveness and mercy with full concentration, weeping and earnestly seeking His acceptance and approval. Each one should turn individually to his Lord, exerting the utmost effort in supplication for himself, his family and the countless Muslims facing calamities and problems everywhere on earth.
The Messenger of Allah (ﷺ) disclosed, "The best supplication is that of the day of ‘Arafah. And the best that I have said and the prophets before me is: 'Lā ilāha illAllahu waḥdahu lā shareeka lah. Lahul-mulku wa lahul-ḥamdu wa huwa 'alā kulli shay’in qadeer.'" ("There is no god but Allah, alone, having no partner. Sovereignty is His, and [all] praise is His, and He is over all things competent.") On the day of ‘Arafah he was also heard saying, "Subḥān Allah," "Allahu akbar" and reciting the talbiyah; and he was totally occupied with fervent supplication all afternoon until maghrib.
It is not allowable to depart before sunset. Anyone who does so must return to be there after sunset; otherwise he will have to compensate with a fidyah (ransom). Shortly after sunset the pilgrim can leave ‘Arafah. He should do so without offering the maghrib prayer and move toward Muzdalifah with calm and dignity. Allah's Messenger (ﷺ) ordered tranquility and patience while descending from ‘Arafah, saying, "O people, be calm. Hastening is not a sign of righteousness."
7. Muzdalifah
7. Muzdalifah – Upon reaching Muzdalifah pilgrims should offer the maghrib and ‘ishā’ prayers joined with the pronouncement of one adhān and two iqāmahs. The ‘ishā’ prayer is shortened to two rak‘ahs. Some pilgrims hasten to pick up pebbles for stoning before praying, erroneously assuming that they can only be collected from Muzdalifah. This belief causes them difficulties without benefit. The Prophet (ﷺ) had his stones picked up en route to Minā the following morning. They may be collected either in Muzdalifah or at any place along the way to Minā or in Minā itself. Only seven need be collected for the first day of ramī. The rest can be gathered in Minā on the following days.
Pilgrims should spend the night or at least part of it in Muzdalifah [wājib]. The sunnah practice is to pass the night sleeping or resting without offering voluntary prayers and to pray the fajr prayer there in congregation. It is permitted for women, children, the weak or ill and their caretakers to leave from Muzdalifah for Minā after midnight. The Prophet (ﷺ) sent the weak members of his family (women and children) to Minā, instructing them not to throw the pebbles at the large jamrah until after sunrise.
The Messenger of Allah (ﷺ) lay down in Muzdalifah and did not arise at night for tahajjud prayers. He got up at early dawn and led the congregational fajr prayer. He then went to al-Mash‘ar al-Ḥarām, and facing the qiblah, praised and supplicated Allah until the sky brightened before sunrise. It is not necessary to be in that particular spot, as the Prophet (ﷺ) said, "I am standing here, but the whole of Muzdalifah is a place of standing."
Pilgrims should offer the fajr prayer in congregation at Muzdalifah. Afterwards they should supplicate and say, "Allahu akbar," "Lā ilāha ill-Allah," and other words of remembrance, as ordered in the Qur’ān:
"And when you depart from ‘Arafāt, remember Allah at al-Mash‘ar al-Ḥarām. Remember Him as He has guided you, although before that you were among those astray."
Pilgrims should try to leave Muzdalifah before sunrise [sunnah] when possible. On the way to Minā or after arriving there, they will need to pick up seven small stones for the first ramī unless they already did so in Muzdalifah. The stones should not be larger than the size of a chick pea, for it is prohibited to throw large stones or other objects at the pillars.
And it is contrary to the sunnah to wash the stones or to give them any undue importance.
8. Yawm an-Naḥr (10th Dhul-Ḥijjah)
8. Yawm an-Naḥr (the 10th of Dhul-Ḥijjah)
Yawm an-Naḥr (the Day of Sacrifice) is also the first day of ‘Eid al-Adhḥā. On this day the pilgrim is to perform what he can of the following ḥajj rites:
1.Throwing the seven stones at the large jamrah – wājib
2.Slaughtering the sacrificial animal – wājib (unless performing ifrād)
3.Shaving the head (or shortening the hair) – wājib
4.Performing ṭawāf al-ifādhah – rukn
This order was followed by the Prophet (ﷺ), but there is no harm if a pilgrim does them according to convenience. And although he (ﷺ) performed all four of them during the day of the 10th, there is no sin in delaying some of them into ayyām at-tashreeq (the 11th, 12th and 13th). It is even possible to postpone ṭawāf al-ifādhah until the end of the month or longer when necessary, and it will be valid.
The Prophet's sunnah actually includes and accommodates all the concessions and facilitations that are found in the various books of fiqh. For example, people were coming to him (ﷺ) in Minā and inquiring in reference to a number of doubts. One man said, "I shaved my head before sacrificing the animal." He replied, "Sacrifice it; there is no difficulty." Another said, "I slaughtered my camel before stoning the jamrah." He replied, "Stone it; there is no difficulty." The Messenger of Allah (ﷺ) was not asked that day about any rite being done before or after another but that he said, "Do it; there is no difficulty."
Ramī – The sunnah practice is to go after sunrise for stoning of the largest pillar (jamrah al-‘aqabah), which is the last of the three and nearest to Makkah. The pilgrim stops reciting the talbiyah at the commencement of ramī. One should throw seven small stones at this jamrah [wājib], saying, "Allahu akbar" each time he throws one. It is sufficient that the pebbles fall inside the wall, whether or not they hit the jamrah.
While stoning, one must not:
Throw large stones or other objects at the pillars
Throw the pebbles all at once, for this counts as one throw
Push or fight others in order to come near the jamarāt
Curse the jamarāt out of ignorant belief that they are devils – Ramī is for the remembrance of Allah.
If a pilgrim finds difficulty in performing the ramī before noon, it may be done after noon or even at night. Evidence for this is that when someone told the Prophet (ﷺ), "I stoned the pillars after nightfall," he replied, "There is no difficulty."
Pilgrims begin the takbeer for ‘Eid after stoning jamrah al-‘aqabah, saying, "Allahu akbar, Allahu akbar, Allahu akbar, lā ilāha ill-Allah. WAllahu akbar, Allahu akbar, wa lillāhil-ḥamd."
Once the jamrah has been stoned, the pilgrim is partially released from iḥrām. With the exception of marital relations all other restrictions of the state of iḥrām are now lifted. Even if he has not yet shaved his head or cut his hair, a man may now wear his regular clothing and use scent. ‘Ā’ishah reported, "I perfumed the Messenger of Allah (ﷺ) for iḥrām and for release [from it] when he had stoned jamrah al-‘aqabah on yawm an-naḥr (the day of sacrifice), before he made ṭawāf around the House.
It is permissible for one who is ill or weak to appoint a substitute for ramī; also for the pregnant woman who fears harm, the woman who has no one to stay with her children, the elderly man or woman, and for any others who for some reason are unable to carry out the stoning themselves. The guardian of a young child in iḥrām should perform ramī on his behalf. It is permitted to appoint only someone who is also performing ḥajj. The substitute stones first for himself and then for the other person at each jamrah.
The Hadī – Sacrificing an animal is required [wājib] for tamattu‘ and qirān ḥajj but not for ifrād. The sacrificial animal must be slaughtered either in Minā or in Makkah, not in places outside the sanctuary area, such as ‘Arafah. The required hadī is one sheep or goat, or else seven people may share in one camel or cow. The person sacrificing should say, "Bismillāhi, Allahu akbar" when slaughtering by his own hand. It is sunnah but not obligatory to eat from the meat of the hadī, and some of it should be given to the poor.
In recent years the Saudi government has made elaborate arrangements in Minā for slaughter, preservation of meat and its distribution to the needy of other countries. A pilgrim can simply specify what is intended as hadī and/or fidyah and will be given a receipt for each animal purchased for slaughter.
If unable to offer the sacrifice for some reason, the pilgrim should fast three days during the ḥajj and seven days upon returning home. Fasting is normally prohibited during the days of tashreeq; however, this case is an exception. ‘Ā’ishah and Ibn ‘Umar reported, "No permission was given for us to fast ayyām at-tashreeq except for those who could not obtain a sacrificial animal." It should be noted that the rulings for the hadī differ from those for the fidyah given on p. 16.
Ḥalq or Taqseer – Then the pilgrim should have his head shaved or cut his hair [wājib]. Shaving is preferable for men [sunnah]. The Prophet (ﷺ) supplicated, "O Allah, have mercy on those who shave [their heads]." People asked, "And those who shorten their hair, O Messenger of Allah?" They repeated the question three times until finally he added, "And those who shorten their hair." Women should not shave but cut about a centimeter from the length of their hair. When shortening the hair, both men and women should trim the ends of all the hair or as much of it as possible, beginning from the right side.
Ṭawāf al-Ifādhah – This is the third essential pillar [rukn] of ḥajj. It is also known as ṭawāf az-ziyārah or ṭawāf al-ḥajj. This ṭawāf can be done only after the pilgrim has been present on the plain of ‘Arafah. Allah said in the Qur’ān:
"Then let them complete their rites, fulfill their vows and perform ṭawāf around the Ancient House."
The pilgrim should go to Makkah and perform ṭawāf al-ifādhah (without observing ramal or idhṭibā‘) and offer the two rak‘ahs of prayer [sunnah] after ṭawāf. This ṭawāf is an essential part of ḥajj without which one's ḥajj is incomplete. Once it is accomplished, all restrictions of the state of iḥrām cease and normal living is resumed.
Its time begins from midnight on the eve of the 10th when women and weak pilgrims are allowed to leave Muzdalifah. ‘Ā’ishah directed those women who feared the onset of menstruation to hasten to perform ṭawāf before the ramī. And it may be delayed out of necessity even past the days of tashreeq. It is also possible to postpone it until the end of the ḥajj so that a single ṭawāf can count as both ṭawāf al-ifādhah and the farewell ṭawāf. This relieves difficulties and reduces crowding around the Ka‘bah.
The majority of scholars require that a person performing ṭawāf must be in a state of ritual purity, i.e., wudhū’. However, in case a woman is menstruating and will not finish before the scheduled departure for her country and cannot return to Makkah later on, many jurists including Ibn Taymiyyah have allowed that she may wear something to prevent the flow of blood and offer ṭawāf al-ifādhah in that state due to the dire necessity that her circumstances impose. This ruling conforms with the opinion of Abū Ḥanīfah and a narration from Aḥmad bin Ḥanbal that was adopted in recent years by Shaykh Ibn al-‘Uthaymeen and several other contemporary scholars.
After ṭawāf it is sunnah to pray two rak‘ahs (as described on p. 19) and drink Zamzam water.
Sa‘ī – Pilgrims doing the tamattu‘ form of ḥajj, must perform sa‘ī following ṭawāf al-ifādhah [wājib or rukn]. This is the sa‘ī for ḥajj. Thus, pilgrims of tamattu‘ will perform sa‘ī twice, whereas pilgrims of qirān and ifrād perform sa‘ī only once. Those of ifrād who did not perform the initial ṭawāf al-qudūm and those of qirān or ifrād who did not do sa‘ī following the first ṭawāf should perform the sa‘ī at this time.
Once the ṭawāf and sa‘ī are completed, the pilgrim should return to Minā whenever possible and spend the remaining nights there.
9. Ayyām at-Tashreeq
The Messenger of Allah (ﷺ) said, "The days of tashreeq are days of rejoicing and remembering Allah." These three days are days of celebration and worship. Allah said in the Qur’ān:
And remember Allah during appointed days. Then whoever hastens [his departure] in two days – there is no blame upon him; and whoever delays [until the third] – there is no blame upon him who fears [Allah].
The pilgrims remain in Minā until the 12th [wājib] or the 13th of Dhul-Ḥijjah [sunnah], performing ramī [wājib] each day. Prayers are shortened but not joined throughout the stay in Minā [sunnah].
Nights preceding the days of tashreeq (the 11th, 12th and 13th of Dhul-Ḥijjah) should be spent in Minā whenever possible, and a portion of the night is sufficient. The Prophet (ﷺ) and his companions spent these nights in Minā, and most of the ṣaḥābah considered it a requirement [wājib] for every pilgrim capable of doing so. This view has been adopted by the majority of scholars; however, it also implies that a person who cannot find accommodation in Minā is exempted without any ransom being required from him.
The Messenger of Allah (ﷺ) permitted shepherds and water distributors to stay in Makkah during the night. Accordingly, those who need to tend to small children or cannot find a place to spend the night in Minā are even more entitled to this concession. The same applies to those who go to Makkah for ṭawāf al-ifādhah and then because of overcrowding cannot get back to Minā in time. In such cases, failure to be present in Minā is due to external factors, not preference. Those with ability to spend the nights in Minā but merely prefer not to must compensate with a fidyah.
On the days of tashreeq the Prophet (ﷺ) began the stoning of the three jamarāt after the sun had declined from its meridian at noon, so this is considered the sunnah time for ramī. But a pilgrim is also allowed to stone the pillars at night. This was the view of ‘Abdullah bin ‘Umar adopted by the Ḥanafī school of thought and some among the Mālikī, Shāfi‘ī and Ḥanbalī schools. The ruling was also adopted by the Muslim World League after crowding at the jamarāt had become a serious problem. Evidence for it is that when the Prophet (ﷺ) was told, "I stoned after nightfall," he said, "There is no difficulty."
Sick, disabled and weak pilgrims can appoint other pilgrims to stone the jamarāt on their behalf. It is also acceptable for those in difficult situations to throw the pebbles for two days on one day or to postpone the ramī of the 11th and 12th of Dhul-Ḥijjah until the last day (the 13th), but not after that.
Seven small stones should be thrown at each of the jamarāt, beginning with the small jamrah, which is nearest to Masjid al-Khayf. With each pebble the pilgrim says, "Allahu akbar." After ramī of the small jamrah, the Prophet (ﷺ) faced the qiblah and supplicated a long time. If it is too difficult to stand and supplicate, one may do it briefly while moving away from the jamrah.
Then the pilgrim should proceed to the medium (middle) jamrah, throw seven pebbles at it, saying, "Allahu akbar," and supplicate as he did at the small jamrah. Finally, he should throw seven pebbles at jamrah al-‘aqabah (the large jamrah nearest Makkah) in the same manner, but following the Prophet's example, should not supplicate after stoning this jamrah.
After completing ramī on the 12th of Dhul-Ḥijjah, the pilgrim may either hasten to leave Minā or else, following the Prophet's sunnah, delay his departure and stay there for another night, the eve of the 13th. If he intends to leave Minā on the 12th, he should do so before sunset, immediately after stoning the jamarāt. If one begins his journey out of Minā before sunset and is delayed within its boundaries due to traffic congestion or other problems beyond his control there is no harm and he may continue on his way. The pilgrim who chooses to remain in Minā until the 13th of Dhul-Ḥijjah should perform ramī on that day the same as was done on the previous two.
10. Ṭawāf al-Wadā‘
With the final ramī the pilgrim has nearly completed his ḥajj. The only remaining rite, ṭawāf al-wadā‘, should be performed just before his departure for home [wājib]. It is the last requirement of ḥajj, and the Prophet (ﷺ) said, "No one should depart until his last act is ṭawāf around the House." No one is excused from this farewell ṭawāf other than menstruating (and postpartum) women and residents of Makkah.
With overcrowding in recent years, scholars are bringing attention to the fact that a pilgrim intending to leave as soon as the rites are over may postpone ṭawāf al-ifādhah until after the completion of ramī on the days of tashreeq so that it will count as ṭawāf al-ifādhah and ṭawāf al-wadā‘ at the same time.
If, after the farewell ṭawāf, a pilgrim waits for his companions or stops to load luggage or buy something needed on the way, there is no problem and he does not have to repeat the ṭawāf as long as he is on his way out of Makkah. But if he intends to delay his journey for awhile after doing the farewell ṭawāf, he will have to repeat it so that it will be the last thing he does before leaving Makkah.
It should be noted that this ṭawāf is a requirement of ḥajj but not of ‘umrah. There is no evidence in the practice of the Prophet (ﷺ) or his companions for performing a farewell ṭawāf when departing after ‘umrah.
The Cave of Ḥirā’
It is neither a sunnah nor a religious practice to visit the cave of Ḥirā’. After he had received revelation, the Messenger of Allah (ﷺ) never went back to the cave again. Had there been benefit in that, he would have continued to visit it or at least encouraged his followers to do so. Hence, it should not be undertaken as an act of devotion. Nevertheless, the cave of Ḥirā’ is a legitimate site of historical interest and it is not prohibited to visit it for that reason.
The Prophet's Masjid
Visiting al-Masjid an-Nabawi in Madinah has no relation to ḥajj. However, it is a practice established in the sunnah. Allah's Messenger (ﷺ) said, "A prayer in my masjid is better than one thousand offered in any other, except for al-Masjid al-Ḥarām."
Upon entering, the visitor should recite what is said when entering any other masjid: "Bismillāhi waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh. Allahummaftaḥ lī abwāba raḥmatik." ("In the name of Allah and blessings and peace be upon the Messenger of Allah. O Allah, open to me the doors of Your mercy.") Then one prays taḥiyyatal-masjid (two rak‘ahs of greeting) or any other sunnah prayer if the obligatory (fardh) prayer has not yet begun.
Inside the masjid is Rawdhat al-Jannah, about which the Messenger of Allah (ﷺ) said, "Between my house and my minbar is a garden from the gardens of Paradise." Hence, it is good to pray and supplicate there unless it is too crowded.
While in al-Masjid an-Nabawi, one may visit the graves of the Prophet (ﷺ) and those adjoining of his two companions, Abū Bakr and ‘Umar. Yet, a Muslim should not travel to Madinah with the intention to visit the Prophet's grave but only his masjid. Once there, however, he may also visit the grave. When standing before the grave of Allah's Messenger (ﷺ), one should not recite al-Fātiḥah but only offer a salutation, such as saying, "As-salāmu alayka yā rasūlAllahi, wa raḥmatullāhi wa barakātuh." ("Peace be upon you, O Messenger of Allah, and the mercy of Allah and His blessings.") At the grave of Abū Bakr one can say, "As-salāmu alayka yā Abā Bakr." ("Peace be upon you, O Abū Bakr.") And at the grave of ‘Umar he can say, "As-salāmu alaika yā ‘Umar." ("Peace be upon you, O ‘Umar.") When unable to visit his grave or to approach it due to crowding, one may be satisfied that his salām will reach the Prophet (ﷺ) from wherever he may be within the masjid, outside it, or any place on earth.
Masjid Qubā’
This masjid is mentioned in the Qur’ān and was the first masjid built in Islam. Its foundation stone was laid by the Messenger of Allah (ﷺ) after his arrival from Makkah in the Hijrah. After he settled in Madinah, his companions completed its construction. Thus, it is of historical interest; but it also has religious benefit, for the Prophet (ﷺ) said, "Whoever purifies himself in his house and then goes to Masjid Qubā’ and prays therein will have reward equivalent to an ‘umrah."
Finally, Muslims should note that there is no religious advantage in visiting any of the other mosques or historical sites in and around Madinah. But one may do so out of interest without considering it an act of worship.
May Allah (subḥānahu wa ta‘ālā) accept all of your righteous deeds and intentions.