details of hajj.doc

7/29/2019 Details of Hajj.doc

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HAJJ

Definition of Hajj:

Literally: The word "Hajj" means heading for an honorable person or place.

Legally: Hajj means worshipping Allah by performing the Hajj rituals, which aredefined as specific acts performed at a specific time and place in a specificway.

There is agreement among Juristic schools over the Hajj definition.

Rule and Evidence:

Performing Hajj is an obligation once in a lifetime upon every individual, male or female.

Evidence from the Holy Qur'an:

Allah, the Almighty, says,

"Pilgrimage thereto is a duty men owe to Allah, - those who can afford the journey; but if

any deny faith, Allah stands not in need of any of His creatures."

[97] In it are Signs manifest; (for example),the Station of Ibrahim; whoever enters it

attains security; pilgrimage thereto is a duty

men owe to Allah, those who can afford thejourney; but if any deny faith, Allah stands

not in need of any of His creatures.[98] Say: "O People of the Book! why rejectye the Signs of Allah, when Allah is

Himself witness to all ye do?"

[99] Say: "O ye People of the Book! why

obstruct ye those who believe, from the pathof Allah, seeking to make it crooked, while

ye were yourselves witnesses (to Allah's

Covenant)? But Allah is not unmindful of

all that ye do."

Allah made Hajj an obligation to Muslimsin the ninth year after Hijrah. The Prophet

(peace be upon him) performed only the Farewell Hajj.

Evidence from the Prophetic Tradition:

The Prophet (peace be upon him) said,


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" (The superstructure of) Islam is founded on five (pillars): .... etc. "

Al-Bukhari : Ch. Faith : 7

Muslim : Ch. Faith : 19, 20, 21, 22Al-Tirmidhi : Ch. Faith : 2534

Al-Nasa'i : Ch. Faith and Creeds : 4915Ahmed : Musnad of Oft-Narrating Companions Musnad : 4567, 5743, 6019

Among these pillars the Prophet mentioned the Hajj.

The Prophet (may peace be upon him) said,

" The Hajj which is accepted will receive no other reward than Paradise. "

Al-Bukhari : Ch. Hajj : 1424, 1690, 1691

Al-Nasa'i : Ch. Rituals : 2580

Ibn Majah : Ch. Rituals : 2880Ahmed : The Rest of Oft-Narrating Companions Musnad : 6839, 8943, 8945, 9885,

10006

Al-Darimi : Ch. Rituals : 1728


" He who performs Hajj and neither spoke indecently not did he act wickedly wouldreturn free of sin as on the (very first) day his mother born him. "

Al-Bukhari : Ch. Hajj : 1650

Muslim : Ch. Hajj : 2403Al-Tirmidhi : Ch. Hajj : 855

Al-Nasa'i : Ch. Hajj Rituals : 2575, 2582

Ibn Majah : Ch. Rituals : 2879

Ahmed : The Rest of Oft-Narrating Companions Musnad : 7050, 9562, 9569, 13958Ahmed : Musnad of Meccans : 15146

Malik : Ch. Hajj : 675


"O people, Allah made Hajj obligatory for you; so perform Hajj. Thereupon a person

said, `Messenger of Allah, (is it to be performed) every year?' He (the Holy Prophet) keptquiet, and the man repeated (these words) thrice, whereupon Allah's Messenger (may

peace be upon him) said, `If I were to say: yes, it would become obligatory (for you toperform it every year) and you would not be able to do it."

Muslim : Ch. Hajj : 2380

Al-Nasa'i : Ch. Hajj Rituals : 2572

Ahmed : The Rest of Oft-Narrating Companions Musnad : 10199


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Scholars' Unanimous Agreement:

All scholars have unanimously agreed that Hajj is obligatory and that it represents the

fifth pillar of Islam. It is an obligation that should be performed as soon as possible.

Obligations:

It means any obligatory act on which the validity of Hajj depends and which is redeemed

by offering a sacrifice.

According to this school: the obligatory act may be represented as the Essential [Al-

Rukn], and it includes the Requisite [Al-Shart].

The Four Obligatory Acts of Hajj:

1. Ihram2. Standing by `Arafah

3. Ifadah Circumambulation

4. Sa`i between Safa and Marwah

There is agreement among Juristic Schools on the obligatory and necessary rituals of

Hajj.

The Hajj Requisites according to the Hanafi Juristic School

1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim

performs Hajj, it will not be accepted.2. Sanity: Performing Hajj is not required from an insane person. If an insane person

performs Hajj, it will not be accepted.3. Adulthood: Performing Hajj is not required from a child. If a child performs Hajj, his

Hajj will be accepted if he has reached the age of discretion. Moreover, a child's

performance of Hajj does not exempt him from performing the obligatory Hajj after

reaching adulthood.4. Freedom: Performing Hajj is not obligatory to a slave.

5. Physical ability.

6. A means of transport should be available along with the financial ability to afford forthe journey.

7. The journey should be safe.

As for a female pilgrim:

1. She should be accompanied by her husband or an unmarriageable person.

2. She should not be in the waiting period of irrevocable divorce or in mourning for herhusband.


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The Hajj Requisites according to the Maliki Juristic School


performs Hajj, it will not be accepted.2. Sanity: Performing Hajj is not required from an insane person. If an insane person

performs Hajj, it will not be accepted.3. Adulthood: Performing Hajj is not required from a child. If a child performs Hajj, his

Hajj will be accepted if he has reached the age of discretion. Moreover, a child'sperformance of Hajj does not exempt him from performing the obligatory Hajj after

reaching adulthood.

4. Freedom: Performing Hajj is not required from a slave.5. Physical and financial ability.


It is not necessary for her to be accompanied by her husband or an unmarriageable

person. Young or old, she is allowed to perform Hajj if she finds a trustworthy companyto go with.

The Hajj Requisites according to the Shafi`i Juristic School


performs Hajj, it will not be accepted.

2. Freedom: Performing Hajj is not obligatory to a slave.3. Eligibility.

4. Physical and financial ability. This ability is subject to the following conditions:

a. Having food and other provisions sufficient for the journey to and from Hajj.

b. A means of transport should be available.c. Provisions and the cost of transport means should not affect repaying one's debts

nor providing for one's family.d. Having enough strength to endure the journey.

e. The journey should be secure.


A free, female Muslim pilgrim should be with a secure, trustworthy company.

The Hajj Requisites according to the Hanbali Juristic School

1. Being a Muslim: Performing Hajj is not obligatory to a non-Muslim. If a non-Muslimperforms Hajj, it will not be accepted.

2. Sanity: Performing Hajj is not obligatory to an insane person. If an insane person

performs Hajj, it will not be accepted.3. Adulthood: Performing Hajj is not obligatory to a child. If a child performs Hajj, his

Hajj will be accepted if he has reached the age of discretion. Moreover, a child's


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performance of Hajj does not preempt him from performing the obligatory Hajj after

reaching adulthood.

4. Freedom: Performing Hajj is not obligatory to a slave.5. Physical and financial ability.


She should be accompanied by an unmarriageable person.

Obligatory:

Necessary ritual means whatever ritual a pilgrim must observe and if not, he should offer

a sacrificial animal.

The Seven Obligations of Hajj:

1. Performing Ihram from Miqat2. Standing by Àrafah

3. Spending one night in Muzdalifah

4. Spending one night in Mina

5. Shaving the head or cutting hair short (shaving is recommended)6. Throwing pebbles

7. Farewell Circumambulation

There is agreement among Juristic Schools on the obligatory and necessary rituals of

Hajj.

Supererogatory:

It means whatever ritual the Lawgiver demands, without much stress, and that which ifone performs, he will be rewarded; and if he chooses not to perform, he will not be

punished. According to this Juristic School, the words Supererogatory [Sunnah],

Preferable [Mandub], Desirable [Mustahab], and Voluntary [Tatawu`] are synonymous.

Some supererogatory acts of Hajj:

1. Washing the whole body upon entering into the state of Ihram2. Performing Talbiah

3. Performing the arrival circumambulation for a Mufrid or Qarin pilgrim

4. Spending the night of Àrafah in Muzdalifah5. Performing Ramal and Idtibah` during the arrival circumambulation

TAMATTU`

It is the act of performing Ùmrah in the Hajj season then performing the Hajj itself in the

same year. In this type of Hajj, a pilgrim intends to perform Tamattu` before setting forth


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on journey. He intends Ùmrah and enters into the state of Ihram while uttering, "O

Allah! I answer Your call to perform Ùmrah. O Allah! I intend to perform Ùmrah, so

make it easy for me, and accept it from me. I intend to perform Ùmrah and I put on thegarb of Ihram only for You, O Allah (the Almighty)." He then starts to pronounce the

Talbiah. Such a pilgrim, upon reaching Mecca and visiting the Sacred House,

circumambulates the Ka`bah seven times, walks between Safa and Marwah seven times,then removes his Hajj garb and gets his hair cut or shaved.

He may do everything that is permissible but was prohibited for him in the state of Ihram

till the 8th of Dhul-Hijjah (the day of Tarwiah), as he states his intention and puts on theHajj garb from his residence, while uttering "O Allah! I answer Your call to perform

Hajj. O Allah! I intend to perform Hajj, so make it easy for me, and accept it from me. I

intend to perform Hajj and I put on the garb of Ihram only for You, O Allah (the

Almighty)." Then he starts to pronounce the Talbiah that goes: "O Allah! Here I am atYour service. I respond to Your call, O Allah! Here I am at Your service. I respond to

Your call. Here I am at Your service. I respond to Your call, and I am obedient to Your

orders, You have no partner. Here I am at Your service. I respond to Your call. All

praises and grace are due to You and all sovereignty is (too) for You and You have nopartner with You. O Allah! I forbid myself, my hair, skin and body from wearing

perfume on and from touching women. This is something that You prevent the one whois in a state of Ihram from doing it, and I do this only for Your sake, O Allah! Lord of the

worlds."

Upon this, he must make an Offering, because he has performed Ùmrah during the

season of Hajj, as stated in the Holy Qur'an: "If any one wishes to continue the Ùmrah

on to the Hajj, he must make an Offering such as he can afford." For the pilgrim

performing Tamattu` Hajj, the Circumambulation [Tawaf] of Ùmrah is performedinstead of the Arrival [Qudum] Circumambulation. Then, after the first act of removing

the garb of Ihram, he performs the Ifadah Circumambulation and walks between Safa and

Marwah for Hajj.

QIRAN

It is to combine both Hajj and Ùmrah in only one Ihram. In this type of Hajj, the pilgrim

intends to perform both of them with declaring his intention only once, saying, "O Allah!

I answer Your call to perform Hajj and Ùmrah." Then, he starts to pronounce theTalbiah, and remain in the state of Ihram till the morning of the Ìd Al-Adha [Greater

Bairam]. Then, he sets forth to throw pebbles at the greater Jamrah of Al-Àqabah located

near Mecca, gets his hair shaved or cut, and slaughters his Offering. Upon completing, he

can do the first act of removing his Ihram, and enjoy everything except touching women.Also, he can perform the Ifadah Circumambulation [Tawaf] while wearing his usual

clothes. As for the one who performs the Qiran, the Saì which he performed after the

Circumambulation upon entering the Sacred House, will not have to be performed afterthe Ifadah Circumambulation. That is because that Saì was performed for both Hajj and

Ùmrah.


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Finally, he must make an Offering because he has joined the rituals of Hajj and Ùmrah

together.

IFRAD

It is the intention to perform Hajj only. In this type of Hajj, a pilgrim declares that

intention while still at his own home and wears the garb of Ihram for the Hajj only. Uponreaching the Sacred House, he starts to circumambulate the Ka`bah and to walk between

Safa and Marwah for Hajj only. He must keep wearing the garb of Ihram till the morningof Ìd Al-Adha [Greater Bairam]. Then, he sets forth to throw the pebbles at the greater

Jamrah of Al-Àqabah near Mecca, then gets his hair shaved or cut, and slaughters his

sacrificial animal. Then, he can remove his Ihram, and no Offering has he to make.

Hajj by Proxy

Whoever is able to perform Hajj and then something detains him from performing it,

whether illness or old age, should charge someone to perform Hajj on his behalf. Al-Fadl

bin Àbbas reported that

a woman from Khathàm said to the Prophet (peace be upon him), "O Messenger ofAllah! The rite of Hajj which Allah ordained upon His servants has become obligatory

upon my father, but he is too old to ride a camel. May I perform Hajj on his behalf?" He

answered, "Yes."

Al-Bukhari : Ch. Hajj : 1417, 1721, 1722Muslim : Ch. Hajj : 2375, 2376

Al-Tirmidhi : Ch. Hajj : 850, 811

Al-Nasa'i : Ch. Hajj Rituals : 2593, 2594

Abu Dawud : Ch. Rituals : 1544Ibn Majah : Ch. Rituals : 2898

Ahmad : Musnad of Banu hashim : 1792, 2153, 2884, 3203Musnad of Ten Companions Given Tidings of Entering Paradise : 530, 1277

Malik : Ch. Hajj : 703Al-Bukhari : Ch. Hajj : 1417, 1721, 1722

Muslim : Ch. Hajj : 2375, 2376

Al-Tirmidhi : Ch. Hajj : 850, 811Al-Nasa'i : Ch. Hajj Rituals : 2593, 2594

Abu Dawud : Ch. Rituals : 1544

Ibn Majah : Ch. Rituals : 2898Ahmad : Musnad of Banu hashim : 1792, 2153, 2884, 3203

Musnad of Ten Companions Given Tidings of Entering Paradise : 530, 1277


This view was held by Al-Shafiì, Ahmad and Abu Hanifah, whereas Malik maintainedthat such a man is not obliged to charge anyone to perform Hajj on his behalf.


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If a person is ill and charges someone else to perform Hajj on his behalf, he is not

relieved of his obligation, rather he is required to perform it after recovery. However,

Ahmad held that he is not required to perform it himself, even after recovery.

As for the one who has performed Hajj in fulfillment of a vow and has not yet performed

Hajj as an Islamic obligation, his Hajj is considered as a fulfillment of the command andshould fulfill his vow by another Hajj.

If a person died without performing Hajj as an Islamic obligation or as a vow, it is thenobligatory upon his successor to charge someone to perform Hajj on his behalf and to

finance his journey from the deceased person's money. This is the view held by the

Shafiìs and the Hanbalis, whereas the Hanafis and the Malikis maintained that it is notobligatory upon the successor to perform Hajj on behalf of the deceased person unless he

willed it, and the costs of the journey should be taken from one-third of the estate.

Before performing Hajj on behalf of someone else, a person must have performed Hajj

for himself whether having the ability or not. This is based on Ibn Àbbas's hadith:

Allah's Messenger (peace be upon him) heard a man saying, "O Allah! Here I am inresponse to Your call on behalf of Shabrumah." The Prophet (peace be upon him) asked

him, "Have you performed your own Hajj? " He replied, "No", whereupon the Prophet

(peace be upon him ) said to him, "You must perform Hajj for yourself first, then forShabrumah."



Women's Hajj

A female pilgrim should be accompanied by her husband or a person unmarriageable toher, for Ibn Àbbas (may Allah be pleased with the son and his father) said: I heard

Allah's Messenger (peace be upon him) saying,

"A female pilgrim should not travel except in the company of her husband or a person

unmarriageable to her." A man stood and said, "O Messenger of Allah! My wife is goingto perform Hajj while I have listed myself among those who will participate in a battle."

He replied, "Go and perform Hajj with your wife."

Al-Bukhari : Ch. Hajj : 1729Muslim : Ch. Hajj : 2391Ibn Majah : Ch. Rituals : 2891

Ahmad : Musnad of Banu Hashim : 1833, 3062

The Hanafis and Hanbalis have held that a female pilgrim should be accompanied by her

husband or a person unmarriageable to her. The Shafiìs have held that she may be


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accompanied by her husband, a person unmarriageable to her or by pious and upright

women; and some said that only one pious and upright woman is enough.

The Malikis maintained that she can go in the company of a trustworthy group if shecould reach Mecca in no more than full day. If a woman does not fulfill this condition

and goes to perform Hajj alone without her husband or a relative unmarriageable to her,her Hajj is valid but she shall bear the sin of not abiding by the commands of Hajj. These

conditions are only required in the obligatory Hajj or Ùmrah.

Seeking the husband's permission to perform Hajj:

A husband has no right to forbid his wife from performing the obligatory Hajj or a votive

Hajj, but he can forbid her from going on a voluntary Hajj. In this case, she is to bear the

costs of the necessary companion, but neither her husband nor the relativeunmarriageable to her is obliged to travel with her.

As for the women giving birth to a child or having monthly period, they should complete

the Hajj rituals except circumambulating the Sacred House. This is based on the hadith ofÀ'shah (Allah may be pleased with her) said: I came to Mecca while having my monthly

period and performed neither circumambulation around the Sacred House nor Saì

between Safa and Marwah. I narrated this to the Prophet (peace be upon him) who said:

"Act as a pilgrim should act but avoid circumambulation until you get pure."In case she gets impure due to menstruation or childbirth before performing the Arrival

Circumambulation, she is not obliged to perform it and nothing is required from her.

In case she gets impure due to menstruation or childbirth before performing the IfadahCircumambulation, she should maintain her state of Ihram until she gets pure and then

circumambulate.

Malikis, Shafiìs and Hanbalis held that her Circumambulation would not be accepted solong as she is in the state of menstruation. Hanafis maintained that her Circumambulationis valid, yet undesirable and sinful.

In case she gets impure due to menstruation or childbirth after performing the Ifadah

Circumambulation, she is not obliged to perform the Farewell Circumambulation.

Children's Hajj

Hajj is not obligatory on children. However, if they perform Hajj, it will be valid but doesnot exempt them from performing the obligatory Hajj.

Once, a woman brought a boy to Allah's Messenger (peace be upon him) and asked,

"Would the Hajj of this boy be valid?" He said, "Yes, and you will have a reward for

doing so."

Jabir (may Allah be pleased with him) said,


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" When we performed Hajj with Allah's Messenger (peace be upon him), we had our

women and children with us. We pronounced Talbiah and threw pebbles on behalf of our

children."


Al-Nasa'i : Ch. Hajj Rituals : 2597, 2598, 2599, 2600, 2601Abu Dawud: Ch. Rituals : 1475

Ibn Majah : Ch. Rituals : 2898Ahmad : Musnad Banu Hashim : 1800, 2078, 2479, 3027, 3033


If children perform Hajj, it will be obligatory for them to perform Hajj again when theyattain puberty. Likewise, if a slave performs Hajj and then gains his freedom, he will

have to perform Hajj again if he is able to finance the journey.

Ibn Àbbas (may Allah be pleased with the son and his father) reported that the Prophet

(peace be upon him) said, "If a boy performs Hajj and then attains puberty, he shouldperform Hajj again. And if a slave performs Hajj and then gains his freedom, he should

perform Hajj again."

If the child reaches the age of discretion, he can enter the state of Ihram and perform the

rituals of Hajj alone. Otherwise, his guardian can perform the rites on his behalf,pronounce Talbiah, circumambulate with him, run between Safa and Marwah, stand at

Àrafah, and throw the pebbles on his behalf.

If he attains puberty before standing at Àrafah or during it, he will not have to perform

Hajj again

Malik maintained that this Hajj will not suffice the child, while the Hanafis held that itdoes suffice him if he renews his Ihram after attaining puberty.

Medina

Saturday 26-11-10 A.H. 22-2-632 A.C.

1.-The Prophet (peace be upon him) stayed in Medina for ten years, offering sacrifice

every year, but did not perform Hajj. In Dhul-Qa`dah, 10 A.H., he determined to set offfor Hajj, and made a public announcement that he was about to perform Hajj. Thus, when

the people living around Medina knew about that, everyone who could afford to come

whether riding or walking did come. Therefore, a large number of people came toMedina. On his way to Mecca, the Prophet was accompanied by innumerable people

surrounding him on every side, in front and behind him, and both on his right and left

sides. All of them were eager to imitate Allah's Messenger and follow his example.

Al-Tirmidhi : Ch. Sacrificial Animals: 1427Ahmad : Oft-Narrating Companions : 4715



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Al-Nasa'i : Ch. Hajj Rituals : 2690

Abu Dawud : Ch. Rituals : 1628Ahmad : The Rest of Oft-Narrating Companions : 13918


2.-When the Prophet (peace be upon him) determined to set out, he appointed Abu

Dujanah Sammak bin Kharshah Al-Sa`idi as the ruler of Medina. It is said that the

appointed ruler was Sabba` bin `Arfatah. Allah, Exalted and Almighty, knows best.

3.-Having performed the Noon Prayer, the Prophet (peace be upon him) delivered a

sermon in which he taught people the rituals they were to perform.

4.-Then he called for his she-camel and marked it on the right side of its hump, removedthe blood from it and tied two sandals around its neck; and the rest of the she-camels

was then marked and tied around their necks by other people. He put his she-camel in

the charge of Najiah bin Jundub Al-Aslami.


Al-Tirmidhi : Ch. Hajj : 830Al-Nasa'i : Ch. Hajj Rituals : 2723, 2724


Ibn Majah : Ch. Rituals : 3088Ahmad : Musnad of Banu Hashim : 1758, 2397



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5.-The Prophet (peace be upon him) bathed, applied perfume, put on a gown and wrapper

and said,

"O Allah, let my Hajj be accepted, free of hypocrisy and showing off."


6.-The Prophet (peace be upon him) left Medina on Saturday, the 25th of Dhul-Qa`dah on

Al- Shajarah [The Tree] route, which he used to take. He prayed in the mosque therein.

Visiting Medina

Declaring The Sacredness Of Medina

Allah's Messenger (peace be upon him) declared Medina to be as sacred as Abraham(peace be upon him) had declared Mecca to be. The Prophet (peace be upon him) said,

"What lies between its (Medina's) two lava plains is sacred."

Borders of the Sanctuary of Medina

1. What lies between its two lava plains: The Eastern one, previously known as "Hirrat

Waqim", and the Western one, known as "Hirrat Al-Wabrah."

2. Its three small mountains (Tudaru, Umm Khalid and Al- Aqil or Al- Aqir) are

declared sacred. These mountains overlook Al-Àqiq Valley on the western side ofÙrwah Well (near the Islamic University).

3. Declaring the sacredness of what lies between Thaur and Àir:

* Thaur is a small, red mountain located behind Uhud. Nowadays, the airport road

passes behind it.


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* `Air is a huge, black mountain located to the southern east of Dhul-Hulaifah (Abyar

`Ali). On its western pass runs the Hijrah Highway.

1. V erily, Medina is one of the most beloved places to Allah, the Exalted, because ofthe following merits: It is the land of His Prophet's migration (peace be upon him), it

is his couch, and its people are his neighbors and supporters. Moreover, it is the abodeof Faith, for to it returns Faith at the end of time. At its entrances, there are Guardian

Angels. Neither Antichrist nor the Plague will be admitted to it. It will be the last cityin the world to be ruined. It is the land of receiving Revelation [Wahi]. There is no

place in Medina that has not had Qur'anic verses or Prophetic hadith revealed or said

therein. It is the Sanctuary of Allah and His Messenger (peace be upon him).

2. Whoever intends evil actions against Medina, Allah will wipe him out just as water

dissolves salt. It expels its impious inhabitants. For it Allah's Messenger (peace be

upon him) made these supplications:

* O Allah! Make Medina as dear to us as You made Mecca dear or more.

Ibn Majah : Ch. Scaraficial Animals : 3149

* O Allah! Increase in Medina twice the blessing (Thou showered) upon Mecca.

Al-Bukhari : Ch. Hajj : 1752

Muslim : Ch. Hajj : 2432Ahmad : The Rest of Oft-narrating Companions : 11999

* O Allah! Bless our Medina, bless us in our Sa` and Mudd, and make twice Thy

blessing.

Tabarani in Al-Ausat with an Authentic Chain

* Let him die in Medina who can do so.

Offering types

Redemption

Committing harm, wearing prohibited clothes, or applying perfume:

One is to choose from three things, as follows:

* To fast three days.

* To feed six indigent persons, giving six Sa`s (an amount of grains) to each one.

* To slaughter a ewe, since Allah the Almighty says,


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"If any of you is ill,or has an ailment in his scalp, (necessitating shaving), (he should) in

compensation either fast, or feed the poor, or offer sacrifice."

[196] And complete the Hajj or Umra in the

service of Allah, but if ye are prevented

(from completing it), send an offering forsacrifice, such as ye may find, and do not

shave your heads until the offering reaches

the place of sacrifice. And if any of you isill, or has an ailment in his scalp,

(necessitating shaving), (he should) in

compensation either fast, or feed the poor,

or offer sacrifice; and when ye are inpeaceful conditions (again), if any one

wishes to continue the Umra on to the Hajj,

he must make an offering such as he can

afford, but if he cannot afford it, he shouldfast three days during the Hajj and seven

days on his return, making ten days in all.This is for those whose household is not in

(the precincts of) the Sacred Mosque, and

fear Allah, and know that Allah, is strict in punishment.

Killing a Matched Wild Game:

A killer of a matched wild game is offered a choice either to offer its like in adomesticated animal, or evaluate its like in dirhams for providing food for indigent

persons giving a Mud to each one or to fast a day for each Mudd as an expiation forkilling the game.

Killing a Matchless Wild Game:

A killer of a matchless wild game is offered a choice either to feed indigent persons or to

fast.

Having flirtatious touches with one's wife without having intercourse:

In this case , the redemption is exactly as the one for committing harm.

Having intercourse:

* Before the first removal of Ihram:

The redemption is to slaughter a she-cammel or cow. In case he can not afford it, he is to

fast three days during the time of Hajj and seven on his return.


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* After the first removal of Ihram:

The redemption is exactly as that for committing harm.

The Offering

It is the animal slaughtered and dedicated to the Sacred House as a devotional act.

Voluntary Offering

Definition:

It is an animal, free of defects, offered at the Sacred House as a devotion to the Almighty

Allah.

Evidence:

The Prophet (peace be upon him) offered one hundred she-camels during his Hajj.On

another occasion, he offered sheep.

Al-Bukhari : ch.Hajj : 1603

Ahmed : Musnad of Banu Hashim : 2241 , 2302 , 2732

The Rest Oft-Narrating Comparions : 1391 , 14022 , 14416

Al-Darimi : Ch. Rituals : 1778Muslim : Ch. Hajj : 2137


Rule:

Voluntary Offering is preferable for the one who performs Ifrad Hajj and the performerof `Umrah. It is also preferable for them to eat from the offering. This is based on the

hadith:

The Prophet (peace be upon him) ordered that a piece from each slaughered camel be

cooked and he ate from it and drank of its broth.

Ibn Majah : Ch. Sacrifical Animals : 3149

It is permitted for one not on Hajj to send an offering to Mecca in order to be slaughteredas an act of devotion to the Almighty Allah.

Place of Sacrifice:

The Sanctuary.


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Kinds:

A five-year-old she-camel, a two-year-old cow or a six-month-old sheep.

Tamattu` Offering

Definition:It is an animal, free of defects, offered at the Sacred House as a devotion to the Almighty

Allah.

Evidence:

The Almighty Allah says,

"If anyone wishes to continue the `Umrah on to the Hajj, he must make an offering, such

as he can afford."

If one couldn't afford to make an offering, he should fast three days during Hajj and

seven days on his return, in accordance with the Almighty Allah's order,

"But if he can not afford it, he should fast three days during the Hajj and seven days on

his return."

Place of Sacrifice:

There is no place other than the Sanctuary. The offering is to be distributed among thepoor and penniless therein. Also, it is permissible to distribute the offering among the

poor Muslims in general.

Ihsar [Prevention] Offering

Definition:

It is an animal, free of defects, offered at the Sacred House as a devotion to the Almighty

Allah.

Evidence:

Its legal evidence is the Qura'nic verse,

"But if ye are prevented (from completing it), send an offering for sacrifice, such as ye

may find."

Rule:

It is obligatory for the one who has been prevented from completing his Hajj and was

forced to remove his Ihram before fulfilling his rituals.

Place of Sacrifice:


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Sacrifice should be offered in the place where one has been prevented from going to the

Sacred Mosque.

Kinds:

One -seventh of a she-camel or cow, or a full sheep.

The Sacrificial Animal

Definition:

It is the animal, whether a camel, cow, or sheep, being slaughtered as a devotional act.

Slaughtering Time:

It begins immediately after performing the Feast Prayer on the Day of Sacrifice the 10th

of Dhul-Hijjah

Rule:It is a stressed Sunnah, since Allah's Messenger (peace be upon him) said,

"No devotional act performed on the Day of Sacrifice is dearer to Allah than letting (the

animals') blood flow. On the Day of Judgment, their horns, hoofs and hair certainly will

be brought (as witnesses). Allah accepts the blood even before it drops on the ground.Thus, purify yourselves thereof."

Ibn Majah : Ch. Sacrifical Animals : 3117

Al-Tirmidhi : Ch. Sacrifical Animals : 1413

It was ordained by Islam in the second year of Hijrah.

"Allah's Messenger (peace be upon him) sacrificed with his own hands two horned ramswhich were white with black markings reciting the name of Allah and glorifying Him

(saying Allah-u-akbar). He placed his foot on their sides (while sacrificing)."

Al-Bukhari : Ch. Sacrifical Animals : 5132 , 5139

Muslim : Ch. Sacrifical Animals : 3635 , 3636Al-Tirmidhi : Ch. Sacrifical Animals : 1414

Al-Nasa'i : Ch. Victims : 4311 , 4339 , 4340 , 4342

Ibn Majah : Ch. Sacrifical Animals : 3111Ahmed : Musnad of Oft-Narrating Companions : 11522 , 11704 , 12275 , 1242712500 , 12725 , 13461 , 12757 , 11845 , 13186

Kinds:

A five-year-old camel, a two-year-old cow, or a six-month-old sheep. Seven people may

share sacrificing a camel or a cow.


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Distribution:

It is permissible for the one who offers sacrifice to eat one-third, give the second third as

a present, and the rest as charity. It will do no harm if he eats more, but in case he eats itall, he will be required to offer the minimum part of it that will serve for charity.

Slaughter:The prophet (peace be upon him) would glorify Allah the Almighty, saying "Allah-u-

akbar" [Allah is the Greatest] after pronouncing Tasmiah (saying, 'In the name Of Allah'),

and offer peace and prayer for the Prophet; then say, "O, Allah! This is from You and forYou, I beg You to accept this from me."

Qur'an Stories > The Sacrificed

When Abraham (peace be upon him) left his people's land, he asked his Lord to bless himwith a pious son. Therefore, Allah gave him glad tidings that he would be the father of a

gentle son, Ishmael (peace be upon him). Ishmael was born when Abraham, the Close

One to Allah, was eighty-six years old. When Ishmael was old enough to walk, Abrahamsaw in a dream that he sacrificed his son. As prophets' dreams are revelations, Abraham's

dream was a great trial with which Allah afflicted him. The Qur'an says,

"He [Abraham] said; 'O my dear son, I have seen in a dream that I must sacrifice you, solook, what do you think?'"

[102] Then, when (the son) reached (the ageof) (serious) work with him, he said: "O my

son! I see in vision that I offer thee in

sacrifice: now see what is thy view!" (the

son) said: "O my father! do as thou artcommanded: thou will find me, if Allah so

wills, one practising Patience and

Constancy!"[103] So when they had both submitted their

wills (to Allah), and he had laid him

prostrate on his forehead (for sacrifice),[104] We called out to him, "O Ibrahim!

[105] "Thou hast already fulfilled the

vision!" thus indeed do We reward thosewho do right.

[106] For this was obviously a trial,

In reply, Ishmael said,

"O my father! Do what you have been commanded. Allah willing, you shall find me ofthe steadfast."


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[103] So when they had both submitted their

wills (to Allah), and he had laid him

prostrate on his forehead (for sacrifice),[104] We called out to him, "O Ibrahim!

[105] "Thou hast already fulfilled the

vision!" thus indeed do We reward thosewho do right.

[106] For this was obviously a trial,

[107] And We ransomed him with amomentous sacrifice:

[108] And We left (this blessing) for him

among generations (to come) in later times:[109] "Peace and salutation to Ibrahim!"[110] Thus indeed do We reward those who

do right

[111] For he was one of Our believing

Servants.

Then, they were commanded to submit themselves to Allah's Will. The Qur'an says,

"When they had both submitted their wills (to Allah), and he had laid him prostrate on hisforehead (for sacrifice)."

As Abraham and Ishmael submitted to Allah's Will and began to carry out His

commandment, Allah sent angels with glad tidings. The Qur'an says,

"We called out to him, `O Abraham! Thou hast already fulfilled the vision!' Thus indeed

We reward those who do right. This was obviously a trial. And We ransomed him with amomentous sacrifice. And We left (blessing) for him among generations (to come) in

Later times. Peace and salutation to Abraham! Thus indeed do We reward those who do

right. For he was one of Our believing servants."


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[104] We called out to him, "O Ibrahim![105] "Thou hast already fulfilled thevision!" thus indeed do We reward those

who do right.

[106] For this was obviously a trial,[107] And We ransomed him with a

momentous sacrifice:

[108] And We left (this blessing) for himamong generations (to come) in later times:

[109] "Peace and salutation to Ibrahim!"

[110] Thus indeed do We reward those who

do right[111] For he was one of Our believing

Servants.

[112] And We gave him the good news of

Ishaq - a prophet - one of the Righteous.

When Abraham and his son Ishmael passed the trial successfully, Allah redeemedIshmael's life with a white ram that had sound eyes and horns which Abraham found tied

to a tree near Thabir Mount. So he sacrificed it at Mina.

Afterwards, this act has been perpetuated by the rituals of Hajj, especially the rite ofsacrifice.

Qur'an Stories > Laying the Foundation

When Allah gave His command to Abraham to build the Sacred House, Abrahamimmediately went to Mecca to carry out Allah's injunction. When he arrived there, he

said to his son Ishmael, "Allah has given me a command, so what shall we do?" Ishmael

replied, "Do as Allah has commanded you." "Will you," said Abraham, "support me init?" Ishmael replied, "My support is with you." Thereupon Abraham, pointing to a hill,

said, "Allah has commanded me to build a shrine here."

Abraham and Ishmael set forth to lay the foundation of the Sacred House. Ishmaelbrought the bricks while Abraham laid them until the construction was erected. While

engaged in the diligent work of constructing the Holy Shrine, they kept praying to Allah,

"Our Lord! Accept (this service) from us: for Thou art the All-Hearing, the All-Knowing.Our Lord! Make of us Muslims bowing to Thy (Will); and show us our places for the

celebration of (due) rites; and turn unto us (in mercy); for Thou art the Oft-Returning,

most Merciful."


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[128] "Our Lord! Make of us Muslims

bowing to Thy (Will); and of our progeny a

people Muslim, bowing to Thy (Will); andshow us our places for the celebration of

(due) rites; and turn unto us (in Mercy); for

Thou art the Oft-Returning, Most Merciful.[129] "Our Lord! Send amongst them a

Messenger of their own, who shall rehearse

Thy Signs to them and instruct them inScripture and Wisdom, and sanctify them:

for Thou art the Exalted in Might, the

Wise."[130] And who turns away from the religionof Ibrahim but such as debase their souls

with folly? Him We chose and rendered

pure in this world: and he will be in the

Hereafter in the ranks of the Righteous.

They went on until Allah helped them complete the building.No authentic references state that the Sacred House had been built before Abraham

(peace be upon him). However, some people argue that the Sacred House was built

before Abraham, supporting their argument by the Qur'anic verses,

"Behold! We gave the site, to Abraham, of the (Sacred) House."

[26] Behold! We gave the site, to Ibrahim,of the (Sacred) House, (saying): "Associate

not anything (in worship) with Me; and

sanctify My House for those who compass itround, or stand up, or bow, or prostrate

themselves (therein in prayer).

[27] "And proclaim the Pilgrimage amongmen; they will come to thee on foot and

(mounted) on every kind of camel, lean on

account of journeys through deep and

distant mountain highways;[28] "That they may witness the benefits

(provided) for them, and celebrate the name

of Allah, through the Days Appointed, overthe cattle which He has provided for them

(for sacrifice): then eat ye thereof and feed

the distressed ones in want.

These verses suggest that the foundations and the site existed before Abraham.

Nevertheless, the sound view is that these verses mean that the location and site of the

Sacred House had been determined in Allah's Eternal Knowledge the day He created the


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heavens and the earth. Thus the location of the House had been known, but the actual

process of construction was carried out first by Abraham, the Close One to Allah, and his

son, Ishmael (peace be upon them both). Other stories related to the construction of theHouse have been attributed to the Israelites. Such stories are not to be either accepted or

rejected, for the best knowledge is with Allah, the All-Knowing.

When Abraham, the Close One to Allah, built the Sacred House, he made it according tothe following specifications:

* Height: 9 cubits.* Length (from the Black Stone to the Syrian Corner): 32 cubits.

* Width (from the Syrian Corner to the Western Corner): 22 cubits.

* Length (from the Western Corner to the Syrian Corner): 31 cubits.

* Width (from the Yemeni Corner to the Black Stone): 20 cubits.

He made a door frame on the ground level, but did not fix a door to it. It remained so

until Tubba` of Himiar made a door for the Sacred House. Abraham (peace be upon him)

founded the House on two pillars: the two Yemeni Corners. Next to the Black Stone, hedid not make any pillars, but built it in a half circle as it can be found today. It has been

found in some narrations that Abraham (peace be upon him) built the Sacred House whenhe was one-hundred years old. Best knowledge is with Allah.

Qur'an Stories > The Hajj Call

When Abraham (peace be upon him) completed the construction of the Ka`bah, Allah,

the Exalted and Almighty, commanded him to call all people on earth to perform Hajj

[Pilgrimage] to the Sacred House,

"And proclaim the Pilgrimage among men; they will come to thee on foot and (mounted)

on every kind of camel, lean on account of journeys through deep and distant mountainhighways."


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[27] "And proclaim the Pilgrimage among

men; they will come to thee on foot and(mounted) on every kind of camel, lean on

account of journeys through deep and

distant mountain highways;[28] "That they may witness the benefits

(provided) for them, and celebrate the name

of Allah, through the Days Appointed, overthe cattle which He has provided for them

(for sacrifice): then eat ye thereof and feed

the distressed ones in want.[29] "Then let them complete the ritesprescribed for them, perform their vows,

and (again) circumambulate the Ancient

House."

Abraham, the Close One to Allah, said, "O

my Lord! How can the range of my voicereach all people?" Allah, the Almighty, said, "You call, and I will convey your call."

Thereupon, Abraham (peace be upon him) mounted Mount Abu Qubais, covered his earswith his fingers and moved his head once towards the east and once towards the west

while calling, "O people! Allah has ordained that you should perform Hajj to the Sacred

House. So answer your Lord's call." Allah, the Almighty, conveyed Abraham's message

to all children of Adam, and to those still in the loins of their fathers and the wombs oftheir mothers. So all pilgrims answered his call saying, "O Allah! Here I am, at Thy call."

Qur'an Stories > Abraham's Hajj

After Abraham (peace be upon him) carried out Allah's command to call all people to go

on pilgrimage, Gabriel accompanied him and showed him the hills of Safa and Marwah,and defined for him the boundaries of the Sacred Mosque. Gabriel commanded Abraham

to divide these boundaries by a wall.

On the 7th of Dhul-Hijjah, after sunset, Abraham (peace be upon him) delivered a sermon

at Mecca. He was standing while his son Ishmael sat down, listening to him. On the nextday, they went on foot proclaiming Talbiah (i.e. saying, "O Allah! Here I am at Thy call).

Each was carrying a staff to lean on and a waterskin to drink from. So it was called the

Day of Tarwiah [Watering]. They went to Mina, and there they performed the Noon,Afternoon, Sunset, Night and Morning Prayers. Abraham and Ishmael stayed at Mina

until the sun rose over Mount Thabir, then they went on foot, accompanied by Gabriel, to

Àrafah. Gabriel showed them the sites at Àrafah, which Abraham had visited earlier. So

Abraham said, "I know this site and I know that site. "So it was called Mount Àrafah[Knowledge].


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When the sun set, Gabriel escorted them to a place which is now the site of the Holy

Mosque. There Abraham stood up to deliver a short sermon, while Ishmael sat, listening

to him. Then, Abraham, along with Ishmael, combined the Noon and Afternoon Prayers.Afterwards, Gabriel led them to the nearby hills, and there they kept praying and

supplicating to Allah until the sun set, and its glittering light disappeared from the distant

horizon of the arid desert. Then they set out from Àrafah on foot until they reached aplace called Juma`. There they stopped, performed Sunset and Night Prayers, and stayed

until the break of dawn. Then they went to Quzah.

When the sun was about to rise, they walked along until they reached Muhassir. They

hastened their pace until they crossed it, then returned to their normal pace. They threwseven pebbles, which they gathered from Juma`, at the Jamrat Al-Àqabah. Then they left

Mina at dawn to offer a sacrifice and cut their hair. Then they spent some days at Mina to

throw the pebbles. There they threw the pebbles every day before noon, riding no animalsin their way to or from the throwing place. They returned on the 'Day of Return', and

performed Noon Prayer at Al-Abtah. Throughout all these rituals, they were accompanied

by Gabriel (peace be upon him).

Qur'an Stories > The Companions of The Elephant

Abrahah built a unique church in Sanà called Al-Qullais and wrote to Negus, "I havebuilt a church the like of which has not been built for a king before you. Yet, I shall not

find rest until I make the Arabs divert their Pilgrimage to it (instead of the Ka`bah)."

When the news of Abrahah's letter to Negus reached the Arabs, a man from the Kinanahtribe became so enraged that he went to Al-Qullais, found a hiding place inside it, and

defecated. Abrahah, on learning about this, became so furious that he swore he would

demolish the Ka`bah. He gave the order to the Abyssinians to march towards the Ka`bah,

and took an elephant with him. Meanwhile, the Arabs were greatly perturbed to learnabout Abrahah's plan.

Abrahah dispatched a cavalry troop to Mecca headed by Al-Aswad bin Mafsul, who

captured the property of the Kinanah and other tribes. Among the spoils were twohundred camels belonging to Àbdul-Muttalib, the chief of the Quraish.

At first, the Kinanah and Huzail intended to fight against the Abyssinians, yet they gave

up the idea when they realized that their enemy greatly overpowered them both in

number and ordnance. Then Abrahah sent a man called Hanatah Al-Himiari to Meccawith a message to Àbdul-Muttalib informing him that Abrahah had no intention to fight

them, and that he was coming to Mecca for a specific purpose (to demolish the Ka`bah).

He, further, told Àbdul-Muttalib that Abrahah wished to meet him if he also had nointention to fight. Àbdul-Muttalib replied, "By Allah neither have we the intention, nor

enough power to fight him. The Ka`bah is Allah's House; He alone can defend His house,

or else let them demolish it." Àbdul-Muttalib took some of his sons and went with themessenger to meet Abrahah. When he saw some Abyssinian soldiers, he asked them

about a prisoner called Dha Nafar who was his friend. When he met his prisoned friend,

he said, "O Dha Nafar, could you not find a solution for this problem?" "A prisoner like


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me who expects his death sentence at any moment is of no avail to you," replied Dha

Nafar. "Yet I can ask my friend Anis who takes care of the elephant to arrange a meeting

for you with the king, so that you could convey your wishes to him." So, Dha Nafar sentfor Anis saying, "I have a friend called Àbdul-Muttalib who is well-known for his

generosity and high status among his people. He is also the owner of the well in Mecca. I

ask you to speak well of him to the king and try to get him permission to approach theking to present his case concerning the two hundred camels which the king has seized."

After Anis conveyed this message to the king, Àbdul-Muttalib was given permission to

have an audience with him. When the king saw Àbdul-Muttalib, he was so impressed by

his good countenance and solemn appearance that he refrained from speaking with himfrom a higher place. Yet he did not like to be seen sitting with him on his own divan. So

he descended from his divan, and sat on the rug at the foot of the divan and permitted

Àbdul-Muttalib to sit beside him.Then, he told his interpreter to ask Àbdul-Muttalib topresent his plea. Thereupon Àbdul-Muttalib requested that the king give him back the

two hundred camels which he had taken. Thereupon, the king said to his interpreter, "Tell

him that I was very impressed when I first saw him, but I have changed my mind afterlistening to him. How can he discuss the case of the two hundred camels that I have

taken, rather than the matter of demolishing the Ka`bah, which represents a sacrosanct

site for him and for his forefathers?" Àbdul-Muttalib replied, "As for the camels, I am

their lord, so I have a just cause to defend them. But with regard to the House, its Lordwill protect it." "Nonsense!" replied the king, "In no way could He stand in my way or

prevent me from doing that." "So be it," were the last words uttered by Àbdul-Muttalib.

It was then that the king gave the camels back to him.

Àbdul-Muttalib returned home and told the Quraish what had happened, and advisedthem to evacuate Mecca and to take the mountain top for shelter. Then, while the

assemblies of people surrounded him, he grasped the ring of the Ka`bah's door, and flewinto a storm of invocation to Allah, asking Him to destroy and strike down Abrahah andhis soldiers.

The following morning Abrahah mobilized his army and prepared his elephant which was

called Mahmud. When they led the elephant in the direction of Mecca, the Meccan Nufail

bin Habib drew near the elephant and whispered in its ear, "O Mahmud! Kneel down, orreturn with guided steps; for thou art in a land which has been declared sacred by Allah."

On hearing these words, the elephant kneeled down. Enraged, the Abyssinians beat it

hard to urge it to stand up, but it was useless. When they directed it in other directionssuch as towards Yemen and Syria, it would rise up hastily, but kneeled down when

directed towards Mecca.

Before long Allah sent hook-like birds coming from the direction of the sea . Each bird

carried three stones; one in its beak and two in its legs. These stones were the size oflentils or chick-peas, but were so lethal that they fell upon no one without killing him,

and very few survived. The Abyssinians scattered here and there falling down, seeking

refuge and finding none. As for Abrahah, he was so badly injured that his fingers fell off.He continued his suffering until he reached Sanà where he succumbed.


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Qur'an Stories > The Begining of Revelation

À'ishah, may Allah be pleased with her, reports: The first revelation experiences of theProphet were in the form of visions in his sleep which later came to pass. At that stage,

whenever he saw a vision, it was as true as the bright gleam of dawn. Later he became

fond of going to Hira' Cave and worshipping Allah therein for many nights. Then hewould go to his wife Khadijah to get provisions and return again to the cave. A divine

revelation came to him while he was in Hira' Cave. An angel appeared to him and said

"Read!", He replied, "I am unlettered." The angel then hugged the Prophet until hebecame exhausted, and after letting him go said, "Read!" The Prophet said, "I am

unlettered." For the second time, the angel hugged him until he became tired, and after

letting him go said, "Read!" The Prophet again replied, "I am unlettered." For the third

time the angel hugged him until he became so tired and after letting him go said,

"Read! In the name of thy Lord and Cherisher, Who created - created man, out of a

(mere) clot of congealed blood: Read! And thy Lord is Most Bountiful, He who taught

(The use of) the pen, taught man that which he knew not."

[2] Created man, out of a (mere) clot ofcongealed blood:

[3] Proclaim! and thy Lord is Most

Bountiful,[4] He Who taught (the use of) the Pen,

[5] Taught man that which he knew not.

[6] Nay, but man doth transgress all bounds,[7] In that he looketh upon himself as self-sufficient.

[8] Verily, to thy Lord is the return (of all).

[9] Seest thou one who forbids,[10] A votary when he (turns) to pray?

[11] Seest thou if he is on (the road of)

Guidance?[12] Or enjoins Righteousness?

[13] Seest thou if he denies (Truth) and

turns away?

The Prophet (peace be upon him) returned home having committed those verses to his

heart, and he was trembling. He entered the house and found Khadijah bint Khuwailid

and said to her, "Cover me! Cover me!" Khadijah and her household covered him untilhis fears were allayed. He told Khadijah what had happened and said, "I fear for myself."

Khadijah said, "Do not fear, by Allah, He will never humiliate you. By Allah, you

strengthen the ties of relationship, you bear people's burdens, you help the destitute, youare a host to guests, and you help against the troubles which afflict people." Then

Khadijah took him to her cousin Waraqah bin Naufal bin Asad binÀbdul-Ùzza. He was

a Christian and used to write from the Gospel in Hebrew. He was then an old, blind man,

and Khadijah said to him, "O my cousin, listen to your nephew." Waraqah bin Naufal


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said, "What did you see my nephew?" Allah's Messenger (peace be upon him) told him

what he had seen. Waraqah said to him, "This is like the message that was revealed to

Moses. I wish I were young. I wish I could be alive when your people drive you out."Allah's Messenger (peace be upon him) asked, "Will my people drive me out?" Waraqah

said, "Yes, for no man has come with what you have brought, but was opposed. If I were

to live during your era, I would give you great support."

Not long after that, Waraqah died and the revelation stopped for some time.

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