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Islamic Association of NW Calgary

“And pilgrimage to the House is incumbent upon men for the sake of Allah, upon everyone who is able to undertake the journey to it” – 3:96 Quran

HAJJ WORKSHOP

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TABLE OF CONTENTS

Virtues of Hajj……………………………………………………………Page 3

Origin of Hajj…………………………….………………….....................Page 4

Obligation of Hajj………………………………………………………...Page 4

Masaa’il Regarding the Mehram…….……………………………….....Page 5

Types of Hajj…………………………….………………………………..Page 5

The Ihram……………………………….………………………………...Page 6

Method of Tamattu’a…………………….…………………....................Page 6

Forbidden Deeds during Ihram………………………………………....Page 8

Permissible Deeds during Ihram………………….…………………….Page 8

Recommended during Ihram…………………………………………....Page 8

Method of Tamattu’a…………………………………………………….Page 9

Two Rak’aats Waajib Salaah after Tawaaf………………………….....Page 11

The Sa’y................................................................................................….. Page 12

Al-Masjid Al-Haraam (Diagram)………………………………...……. Page 12

A Brief one Page Hajj Guide for Tamattu Hajj only…………………..Page 14

Before 8th Zul Hijjah…………………………………………..………....Page 14

8th Zul Hijjah………………………………….………………………….Page 14

9th Zul Hijjah-Day of Arafah…………………….……………………...Page 15

10th Zul Hijjah…………………………….……………………………...Page 15

11th Zul Hijjah……………………………….…………………………...Page 15

12th Zul Hijjah………………………………………………………....…Page 15

13th Zul Hijjah……………………………………………………….…..Page 16

ISLAMIC ASSOCIATION OF NW CALGARY COMPILED BY SHAYKH FAYAZ TILLY

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Going to Mina…………………………………………………………...Page 16

8th Day of Zul Hijjah (Yawmut-Tarwiyah)……………………………Page 16

Stay in Mina……………………………………………….…………….Page 17

Arafah…………………………………………………….……………...Page 17

Pelting Jamarat Al-Aqabah…………………………….………………Page 18

The Tawaf of Pouring Forth (Ifadah) or Visiting (Ziyarah)…..……..Page 19

Stoning the Jamarat…………………………………………….………Page 19

The Tawaf of Farewell (Wida)………………………………………….Page 20

Special Regulations for Women…………………………….………….Page 20

Fard (obligatory) Acts in Hajj………………………………………….Page 20

Wajib (ordained) Acts in Hajj…………………………..……………..Page 20

Transgressions in Pilgrimage……………………..……………………Page 21

Additional Information on Transgressions………………..…………..Page 23


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NW MUSALLAH HAJJ WORKSHOP 2009/1430H

"And pilgrimage to the House is incumbent upon men for the sake of Allah, upon everyone who is able to undertake the journey to it – 3:96 Quran

VIRTUES OF HAJJ

• From Abu Hurayrah, that the Messenger of Allah (peace and blessings of Allah be upon

him) was asked which deed is best. He said, “Belief in Allah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allah.” He was asked, then what? He said, “Hajj Mabrour (an accepted Hajj).” (Bukhaari)

• Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (peace and

blessings of Allah be upon him) say: “Whoever does Hajj for the sake of Allah and does not, commit sin, or dispute unjustly (during the Hajj), will come back like the day his mother gave birth to him.” (Bukhaari)

• Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and

blessings of Allah be upon him) said: “‘Umrah is expiation for the time between it and the previous ‘Umrah, and an accepted hajj have no less a reward than Paradise.” (Bukhaari)

• Aa’ishah, the Mother of the Believers (may Allah be pleased with her) said: I said, O

Messenger of Allah, can we not go out on campaigns and fight in jihad with you? He said, “Your jihad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allah (peace and blessings of Allah be upon him). (Bukhaari)

• Abd-Allaah ibn Mas’ood said: the Messenger of Allah (peace and blessings of Allah be

upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” (Tirmidhi, Nasaa’i)

• Ali said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “One

who possesses wealth and has all the means by which he could reach the Sacred House of Allah (the Ka'bah) and yet does not perform Hajj, he then may either die as a Nasraani (Christian) or a Majoos (fire-worshipper).” (Tirmidhi)

• Abd-Allah ibn Abbas said: the Messenger of Allah (peace and blessings of Allah be upon

him) said: “Umrah in the month of Ramadan is equivalent to Hajj.” ( Ibn Hibban)

• Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “When you receive a pilgrim, offer peace and after physically greeting him, ask him to seek forgiveness for you before he enters his house, as the pilgrim is indeed forgiven.” (Ahmad)


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ORIGIN OF HAJJ

Origin from the beginning of creation:

In `Ta'jeez ` it has been stated that the first person to perform a pilgrimage was Prophet Aadam (alaihis salaam). He set off by foot from India until he reached his destination of Mecca. It has been further stated that whilst on pilgrimage the Angel Jibreel said unto Adam (alaihis salaam), "The angels have been performing Hajj 70 000 years before mankind." Hence Tawaaf of the Divine House of the Almighty was enforced long before the creation of mankind. After Ibrahim (alaihis salaam) completed the building of the Kaaba, Allah ordained that he must convey to mankind the revelation of Hajj. Ibrahim (alaihis salaam) questioned, "How will I be able to tell the whole of mankind?" Thus the Almighty assured, "God reveals to you, and it is up to me to convey the message to all.” Ibrahim (alaihis salaam) announced, “Oh people, you have been ordained to perform Hajj.” Whosoever was present between the Heavens and the Earth heard Ibrahim's (alaihis salaam) call and each soul who was then to perform Hajj in the lifespan of the world accepted and responded to the call.

Origin in the Shariah of Muhammad (saw)

The actual period of time in which Hajj became compulsory is open to question. Within differing opinions some scholars believe Hajj was enforced, as an obligatory act in the year 6 A/H, whilst others believe the year was 9 A/H. The most authentic of views is believed to be in the latter part of the year 6 A/H.

In the year 10 A/H the Prophet Sallallahu Alaihi Wasallam performed Hajj as an obligatory pilgrimage, teaching the principles of a virtuous Hajj. This Hajj was named ` Hajj atul-Widah' as it was the Prophet's Sallallahu Alaihi Wasallam’s last blessed Hajj. It was within this Hajj that the beloved Prophet Sallallahu Alaihi Wasallam voiced `The Last Sermon'.

The verse indicating the obligation of Hajj is, "And pilgrimage to the House is incumbent upon men for the sake of Allah,upon everyone who is able to undertake the journey to it – 3:96 Quran

Literal definition of Hajj

To intend of a glorified, honorable task or place

Legal definition of Hajj

The visit of a specific geographical area, during a precise time within a particular way, manner and mode.

OBLIGATION OF HAJJ

1. Hajj is obligatory on free, sane, healthy adults if • they are capable of [affording] provision and transportation, in excess of one’s dwelling, of that which is essential, and the maintenance of one’s family until the time of his return, and • the way is safe, and • for a woman, her having a mahram or husband to perform hajj with her, is considered. It is not permissible for her to perform hajj without [these] two if there is between her and Makkah a


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distance of three days’ and nights’ journey. 2. If a youth attains maturity, or a slave is freed, after entering ihram, and they continue thus, it does not suffice them for the Hajj of Islam.

MASAA'IL REGARDING THE MAHRAM

1. If the Mahram is a minor or one who is so irreligious that even his mother and sister cannot trust him, then it is not proper to travel with such a person. 2. When a trustworthy Mahram is found, it is not permissible for the husband to refuse permission for her to travel. If he does, she should still proceed for Hajj. 3. A girl almost attaining maturity should also be accompanied by a Mahram. 4. A woman going for Hajj (with a Mahram) should bear all the cost of the Mahram. (Explanation needed) 5. If no Mahram is found by a woman all her life, it will not be regarded a sin if she does not perform Hajj. However, such a woman MUST mention in her will that someone be sent for Hajj on her behalf after her death. This will be binding on her inheritors provided it is possible to fulfill the Hajj expenses from one-third of her estate.

Note: It is NOT proper for a woman in IDDAT, being widowed or divorced, to disrupt her Iddat and go for Hajj.

TYPES OF HAJJ

THERE ARE THREE TYPES OF HAJJ:

1. QlRAAN: To perform Umrah first in the month: of Hajj, (Shawwaal, Zil Qa'dah and the first days of Zil Hijjah) and thereafter to perform Hajj with the same Ihraam, i.e. one will remain in the Haram of Makkah (varying from 5 to 14.5 km in various directions) in the state of Ihraam from the moment the Meeqaat is entered until the Ihraam is released between the 1Oth and 12th of Zil Hijjah (sun set).(the moment tawaf Ziyarah is performed, all restrictions of Ihraam are uplifted) 2. TAMATTU: To perform Umrah during the month of Hajj and release the Ihraam. Thereafter perform Hajj the same year. 3. IFRAAD: To perform Hajj only, during the days of Hajj.

The one who performs: 1. Qiraan is called a Qaarin. 2. Tamattu is called a Mutamatti'. 3. Ifraad is called a Mufrid.

Note: According to the Hanafi school of thought Qiraan is considered the best. Thereafter Tamattu' and lastly Ifraad.


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THE IHRAM

THE MAWAQIT

1. The mawaqit which it is not permissible for a person to pass except in the state of ihram are: • for the people of Madinah : Dhu’l-Hulayfah, • for the people of Ìraq : Dhatu-Ìrq, • for the people of the Levant (al-Sham) : al-Juhfah, • for the people of Najd : Qarn al-Manazil, • for the people of Yemen : Yalamlam. 2. If one entered ihram before these mawaqit, it is valid. 3. The miqat of one whose dwelling-place is after the mawaqit, is al-Hill. (Taneem Aisha’s (ra) mosque) 4. The miqat of one who is in Makkah is the Haram for hajj and al-Hill for ùmrah. (Taneem Aisha‘s (ra) mosque) 5. The Months of Hajj are: Shawwal, Dhu’-Qa`dah, and the first ten of Dhu’l-Hijjah. But, if one entered ihram for hajj before this, it is valid, and it counts as hajj except that he must wait until the time of hajj to perform the rites.

METHOD OF TAMATTU’A

ENTERING IHRAM

When one desires to enter ihram, he... 1. Performs ghusl or wudu’, but ghusl is better 2. Wears two new or washed cloths: an izar (waist-wrapper) and a rida’ (upper garment). Both shoulders are meant to remain covered in Ihraam, except during Idtiba for men. 3. Applies perfume if he has some 4. He prays two rakàh, preferably reciting Kafiroon and Ikhlaas 5. Says, (Mutamatti') Allahumma inni uridu’l-umrah fa-yassirhu li wa-taqabbalhu minni.

O Allah, I intend performing Umrah, render it easy for me, and accept it from me.

6. Pronounces talbiyah after his salah, preferably 3 times. (Talbiyah initiates the state of Ihram)

After Salah before reciting Talbiya he may recite:

لبيك اللهم بعمرة

LabbaikAllahumma bi-ùmrah Here I am O Allah, (in response to Your call) making ‘Umrah.


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In fear of not completing the ‘Umrah, recite:

اللهم محلي حيث حبستني

Allahumma mahillee haithu habastanee O Allah, [If I am prevented by an obstacle then indeed]

my place is where You prevent me. Standing, face the Qiblah and recite:

اللهم هذه عمرة ال رياء فيها وال سمعة

Allahumma haadhihi umrah , laa riyaa'a feehaa wa laa sum'ah

O Allah, there is neither showing off nor seeking repute in this ‘Umrah. Then loudly recite the talbiyah:

لبيك اللهم لبيك، لبيك ال شريك لك لبيك، إن الحمد و النعمة لك و الملك ال شريك لك

“Labbayk Allahumma Labbayk, Labbayk la sharika laka Labbayk, Innal hamda wanni‘mata laka

walmulk La sharika lak”* Here I am O Allah, (in response to Your call), here I am. Here I am, You have no partner,

here I am. Indeed all the Praise, Grace and Sovereignty belong to You. You have no partner.

Also from the talbiyah, you can recite:

لبيك إله الحق

Labbaika ilaahal haqq Here I am O Lord of Truth.

• If he is performing hajj alone (ifrad), he intends hajj with his talbiyah. • It is not appropriate to leave out any of these words, but if one added [something] after them it is permissible. *

Note: Make sure you are not wearing a qalansowah, or topee when you recite the Talbiya

When in Ihraam repeat the Talbiyah as often as possible. When ascending, descending waking up, going to sleep, and each and every single action is desirable to be accompanied with talbiyah.It is Mustahab to repeat it thrice whenever recited. After the Niyyah and Talbiyah one becomes a Muhrim (one who’s Ihraam is valid).


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Furthermore it is praiseworthy to recite Salah and Salam after reciting the talbiya and engaging in supplications, preferably those taught to us by the Messenger (saw)

FORBIDDEN DEEDS DURING IHRAM

When one has pronounced talbiyah, he has entered ihram, and so he should keep away from that which Allah has forbidden: 1. rafath (sexual intercourse, or sexual talk), 2. fusuq (sins) and 3. jidal (argument). 4. He should not kill game, nor point it out, nor direct to it. 5. He should not wear a shirt, nor pants, nor a turban, nor a cap, nor a gown. nor should he wear khuffs. (leather socks) 6. He should not cover his head, nor his face. Women who wear niqab should use for example a baseball cap, etc, to ensure cloth does not touch her face. (Explanation needed) 7. He should not apply perfume. This also includes soap, shampoo, deodorant, scented lotion, toothpaste and chewing gum, which have a strong mint taste. 8. He should not shave his head, nor his body hair, nor cut anything from his beard, nor cut his nails. 9. He should not wear a garment died with saffron or safflower, unless it has been washed and does not exude fragrance. 10. He should not wash his hair or beard with scented products.

PERMISSIBLE DEEDS DURING IHRAM

There is no harm in: 1. Performing ghusl 2. Entering a bathhouse 3. Taking shade under a house, or a canopy 4. Tying a himyan (belt to carry money) around his waist.

RECOMMENDED DURING IHRAM

One should recite talbiyah abundantly, after salah, and whenever one mounts an elevated place, or descends into a valley, or meets riders, and in the last part of the night.


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METHOD OF TAMATTU’A

THE TAWAF OF ARRIVAL (QUDOOM)

When one enters Makkah, he begins by going to the Sacred Mosque. Upon entering al-Masjidul-Haraam with the right foot, recite:

اللهم صل على محمد و سلم، اللهم افتح لي أبواب رحمتك

Allahumma salli `alaa muhammadin wa sallim –

Allahumma aftah lee abwaaba rahmatika O Allah, send prayers and peace upon Muhammad,

O Allah, open the doors of Your Mercy for me.

The Niyyah for I’tikaaf should also be made

I intend making I’tikaaf for Allah till I remain in the Masjid

And the Talbiyah is recited constantly.

On sighting the Ka’ba Shareef pronounce Takbeer and Tahleel and recite:

O Allah, You are Peace, and from You is peace, therefore keep us alive with peace. O Allah, increase this house of Yours with reverence, dignity, honor and respect, and increase those

who perform Hajj or Umrah towards it in dignity, honor, reverence, obedience and righteousness

Thereafter one should engage in making Du'aa (supplication) for this is a place where Du'aas are accepted. There is no Tahiyatul Masjid as the tawaf is the greeting of Masjid ul Haram

Note: One ceases the talbiyah when one starts the tawaf.


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One should make the intention of tawaf; it is as follows:

O Allah, I intend performing Tawaaf around Your sacred house, seven circuits for Allah, who is Mighty and Dignified. Hence render it easy for me and accept it from me

NOTE: It is mustahab to perform Istiqbaal (welcoming) of the Kabah. The hands should be elevated in the manner of Takbeer Tahrima pointing towards Al Hajrul Aswad, recting takbeer and tahlil. 1. Then, one starts at the Black Stone, faces it, pronounces takbir, thus recites:

Allah is Great; there is no deity besides Allah (One may recite peace and blessings and other zikr aswell)

raises his hands and touches it, and kisses it if one is able to do so (this is called Istilaam) without harming any Muslim. Kiss the stone if possible, otherwise points towards it) and begins the tawaf 2. Then, he starts walking to his right, by the door of the Ka`bah, 3. Having donned his rida’ in the style of idtiba’ (men only - uncover right shoulder by placing Ihram underneath right arm-pit.) 4. One makes ones tawaf (circumambulation) around the Hatim. 5. One performs raml in the first three circuits, and walks calmly in the remaining four. 6. One touches the Stone whenever one passes by it, if one is able, and one ends the tawaf with touching it. 7. Then, one proceeds to the Maqam (Station of Prophet Abraham) and prays two rak`ah at it, or wherever he is easily able to in the Mosque.

Starting at al-Hajarul-Aswad (The Black Stone), men only - uncover right shoulder by placing Ihram underneath right armpit. When beginning each circuit, make a sign with your right hand towards al-Hajarul-Aswad, and recite:

Allahu Akbar La-I laha ill-lul lah Allah is the Greatest.There is no god but Allah

(One may recite peace and blessings and other zikr aswell)

Make seven circuits of Ka’bah (for first three circuit’s only, men only - swiftly walk around the Ka’bah; Then begin fourth circuit, walking at normal pace completely around and finish until seventh circuit).In total, Al Hajr ul Aswad will be kissed 9 times (including the one after drinking


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zam zam right before Sa’y) During each circuit, whilst between ar-Ruknul-Yamaanee (The Yemeni Corner) and The Black Stone, recite:

ربنا آتنا في الدنيا حسنة و في اآلخرة{ }حسنة و قنا عذاب النار

Rabbanaa aatinaa fid-dunyaa hasanatan wa feel aakhirati hasanatan wa qinaa 'adhaaban naar

Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!

Cover right shoulder, and then go behind Station of Ibrahim and recite:

}واتخذوا من مقام إبراهيم مصلى{

Wattakhidhoo min-maqaami ibraaheema musalla And take the station of Ibrahim as a place of prayer.

TWO RAK'AATS WAAJIB SALAAH AFTER TAWAAF

After completing the Tawaaf, perform two Rak'aats Waajib Salaah, behind Maqaame Ibrahim. If this is difficult, one may perform it at any other place (in the Musjide Haraam), preferably close to the Ka'ba.

These two Rak'aats should not be performed during the forbidden and Makrooh times, (i.e. at sunrise, Zawaal, sunset or after Asr Salaah).

For a Tawaaf performed after Asr, the two Waajib Rak'aats will be performed immediately after the three Farz of the Maghrib Salaah, and not after the Sunnah of the Maghrib Salaah.

It is Mustahab to recite Surah Kaafiroon in the first Rak'ah and Surah Ikhlaas in the second Rak'ah.

Remember: The two Rak'aats Waajib have to be performed for every complete Tawaaf, (i.e. seven circuits).

Note: One may proceed to Multazam (Door of the Kaaba) and engage in dua, taubah ect. Before drinking Zam Zam.

Then go to Zam-Zam well and drink from it, then pour some water overhead. Recite the following duaa:


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O Allah, I am asking You for beneficial knowledge, and abundance in provision, and cure from every ailment

One should now return to the Hajjare Aswad and make Istilaam. While making Istilaam, say:

(This Istilam is Mustahab)

THE SA’Y 1. Then, one sets out to Safa. One climbs onto it, faces the qiblah, pronounces takbir and tahlil, invokes blessings on the Prophet (May Allah bless him and grant him peace), and supplicates Allah for his needs. 2. Then, one descends calmly in the direction of Marwah. 3. Then, when he reaches the inside of the valley, he runs between the two green posts. 4. He proceeds until he comes to Marwah, and then he climbs onto it and does as he did on Safa. This is one round, and he performs seven such rounds, such that he begins at Safa and ends at Marwah. Note: The Sa’ee Area is approximately 1/2 km (= 0.31 mile) each round. The total 7 rounds are less than 3.5 km (= 2.17 miles).


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Make the intention for the Sa’y after climbing on to Al-Safa for the first time by saying:

O Allah, I intend performing Sa'ee between Safa and Marwah, seven circuits for Allah, therefore, make it easy for me, and accept it from me

Thereafter recite:

إن الصفا والمروة من شعآئر الله فمن{ حج البيت أو اعتمر فال جناح عليه أن يطوف}بهما ومن تطوع خيرا فإن الله شاآر عليم

Innas-safaa wal marwata min sha'aa'irillaahi faman hajjal baita 'awi`tamara falaa junaaha 'alaihi

an yattawwafa bihimaa wa man tatawwa'a khiran fa'innAllaha shaakirun 'aleemun Verily! As-Safa and al-Marwah are of the Symbols of Allah. So it is not a sin on him who

performs Hajj or 'Umrah of the House to perform the Tawaf between them. And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower.

Each time upon as-Safa and al-Marwah facing Ka’bah, recite the following 3 times followed by making Du’aa:

الله أآبر، الله أآبر، الله أآبر

شيء قدير؛ ال إله إال الله وحده ال شريك له، له الملك و له الحمد يحيي و يميت و هو على آل ز وعدهال إله إال الله وحده ال شريك له، أنج

و نصر عبده و هزم األحزاب و حده

Allahu Akbar Allahu Akbar Allahu Akbar - laa illaaha illallahu wahdau laa shareekalah - lahul mulku wa lahul hamdu - yuhyee wa yumeetu wa huwa 'alaa kulli shai'in qadeer - laa ilaaha illallahu wahdahu laa shareekalah - anjaza wa'dahu wa nasara ' abdahu wa hazamal ahzaaba

wahdahu Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is none truly worthy

of worship except Allah alone, without partner. To Him belong all Sovereignty and all Praise. He alone gives life and causes death; He is Omnipotent over all things. There is none truly worthy of worship except Allah alone, without partner. He has fulfilled His promise, and helped His slave, and He alone has

defeated the confederates. Between the walk from as-Safa to al-Marwah and al-Marwah to as-Safa, It is strongly encouraged to recite:

رب اغفر وارحم، إنك أنت األعز األآرم

Rabbighfir warham innaka antal a'azzul akram


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O Lord forgives me and have mercy, Verily You are the Mightiest and Noblest.

Complete walk from as-Safa to al-Marwah (one circuit), then al-Marwah to as-Safa (second circuit) and continue for seven circuits, finishing at al-Marwah. Upon encountering green lights, men only - run from one light to other light. Note: Try to reflect upon the struggle Hajar (as) went through trying to find water for her thirsty son Ismial (as). It is praiseworthy to offer 2 units of prayer after the Sa’y Upon leaving al-Masjidul-Haraam with the left foot, recite:

،اللهم صل على محمد و سلم اللهم إني أسألك من فضلك

Allahumma salli 'ala muhammadin wa sallim –

Allahumma innee 'as'aluka min fadhlika O Allah, send prayers and peace upon Muhammad,

O Allah, verily I ask you from Your Favour.

Finally, Men: cut hair equally from all over head (trim) or shave. Rasulullah made du'a 3 times for those who shaved their hair and made du'a once for those who trimmed their hair (Bukahri) Women: cut one-third finger length of hair. Remove Ihram, as all restrictions are now lifted - and await morning of 8th of Dhul-Hijjah.

A BRIEF ONE PAGE HAJJ GUIDE FOR TAMATTU HAJJ ONLY

BEFORE 8TH ZUL HIJJAH

1. Shower/Wudhu. Don Ihram before the Meeqat. Perform 2 Rakah Nafl. Make intention for Umrah. Start proclaiming Talbiyah. Refrain from forbidden acts. 2. Tawaf Al-Qudoom (Umrah). Pray 2 Rakah Nafl. 3. Sa’ee of Safa & Marwa. 4. Shave or Trim your hair. 5. Take off the Ihram (Everything permissible till the 8th of Zul Hijjah).

8TH ZUL HIJJAH

1. In the morning: Take a shower (ghusl) or wudhu. Don Ihram. Perform 2 Rakah Nafl. Make intention for Hajj. Start proclaiming Talbiyah. Refrain from forbidden acts. 2. Proceed to Mina from the place of residence (Five Prayers at Mina (Qasr) without joining)


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9TH ZUL HIJJAH- DAY OF ARAFAH 1. Proceed to Arafah after sunrise. Perform Zuhr and Asr there (Shortened-Zuhr and Asr will be performed at their respective times. Note: Takbeer Tashriq commences from the 9th Fajr prayer until the Asr of the 13th. It is Sunnah to increase the recitation of the Quran and remembrance of Allah and making of Dua on the Day of Arafah. It is a Sunnah to face the Qibla when making Dua whilst raising the hands. It is not a Sunnah to face the mountain of Arafah when making Dua. The Valley of Urnah is not within the bounds of Arafah. It is not a Sunnah to climb the Mount Arafah. 2. Proceed towards Muzdalifah after sunset calmly and in a peaceful manner. 3. After arriving at Muzdalifah, perform Magrib and Esha together at Esha time with one Azaan and one Iqamah. Only two Rakats for Esha. 4. Collect approx. 70 pebbles at Muzdalifah. Keep safely in a packet. 5. Stay overnight in Muzdalifah. Perform Fajr early and increase the recitation of Quran and remembrance of Allah after the prayer. 6. Proceed towards Mina when it becomes bright but before sunrise Note: The weak and the elderly are allowed to leave for Mina after midnight.

10TH ZUL HIJJAH

1. Stone only Jamrat Al-Aqaba after Ishraaq with seven pebbles whilst saying the Takbeer with every pebble thrown. Timing of stoning commences from true dawn (beginning of Fajr time) and expires on the next morning at true dawn. The sunah time is until zawal 2. Slaughter an Animal (Qurbani) 3. Shave or trim your hair. 4. Now you are free to dress into regular everyday clothes. Everything is permissible except for resuming conjugal relationship. 5. Tawaful Ifadha/Ziyarah (which can be done anytime during the Tashreeq days (before the sunset of the 12th) 6. Perform Sa’ee on completion of Tawaful Ifadha, the state of Ihram is completely lifted.

11TH ZUL HIJJAH

1. Stay overnight at Mina. 2. Rami (stoning) of the all the three Jamarat starting with the smallest one then the medium one then the largest one. (7 pebbles for each one whilst reciting the Takbeer). Timing for stoning commences from zawal and expires on the next morning at true dawn. The sunnah time is until sunset.

12TH ZUL HIJJAH 1. Stay overnight at Mina 2. Rami of the all the three Jamarat starting with the smallest then the medium then the largest one. Timing for stoning commences from zawal and expires on the next morning at true dawn. The sunnah time is until sunset. Note: It is permissible to go from Mina to Makkah before sunset and make the Tawaf of Departure.


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13TH ZUL HIJJAH 1. Rami of the all the three Jamarat starting with the smallest then the medium one then the largest one. (7 pebbles for each one whilst reciting the Takbeer).Timing for stoning commences from zawal and expires on the next morning at true dawn. Stoning before zawal is undesirable. The sunnah time is until sunset. 2. Leave Mina for Makkah. 3. Tawaf of Departure is Wajib. If it is not done, then a penalty will have to be paid. 4. A woman who is menstruating will not make the Farewell Tawaf till the bleeding stops. Note: one only has to stone on the 13th, if he was in Mina that morning

Upon arrival in Makkah - ‘Umrah (Tawaaful-Qudoom) Sa’y and Halaq

8th Zul-Hijjah - Wearing The Ihram` Stay In Mina

9th Zul-Hijjah - Stand In ‘Arafah Stay In Muzdalifah

10th Zul-Hijjah - Stoning The Pillars Performing The Sacrifice Shave Head Tawaaful-Ifaadhah

11th, 12th, 13th Zul-Hijjah - Stay In Mina For Stoning Thirteenth stoning is optional

Upon departure from Makkah - Tawaaful-Wadaa’

GOING OUT TO MINA 1. When one has prayed fajr on the Day of Tarwiyah (i.e thought, reflection, meditation) (8th of Zul Hijjah) in Makkah, one goes out to Mina and stays there until he prays Fajr on the Day of `Arafah. 2. Then, one sets out to `Arafat, and stays there.

8th DAY OF ZUL-HIJJAH (YAWMUT-TARWIYAH)

Between the time period of after Fajr until before Zhuhr:

One must wear their Ihram

Enter the state of Ihram; make intention for Hajj, reciting:

لبيك اللهم بحج

LabbaikAllahumma bi -hajjah Here I am O Allah, (in response to Your call) making Hajj.


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In fear of not completing the Hajj, recite:

اللهم محلي حيث حبستني

Allahumma mahillee haithu habastanee O Allah, [If I am prevented by an obstacle then indeed]

my place is where You prevent me. Standing, face the Qiblah and recite:

اللهم هذه حجة ال رياء فيها وال سمعة

Allahumma haadhihi hajjah, laa riyaa'a feehaa wa laa sum'ah

O Allah, there is no showing off or seeking repute in this Hajj. Note: Make the intention similar to the one for Umrah but change the word “umrah” to “Hajj” Then loudly recite the Talbiyah:

لبيك اللهم لبيك، لبيك ال شريك لك لبيك،

ن الحمد و النعمة لك و الملك ال شريك لكإ

“Labbayk Allahumma Labbayk, Labbayk la sharika laka Labbayk, Innal hamda wanni‘mata laka walmulk La sharika lak”

Here I am O Allah, (in response to Your call), here I am. Here I am, You have no partner, here I am. Indeed all the Praise, Grace and Sovereignty belong to You. You have no

partner. Also from the Talbiyah, recite:

لبيك إله الحق

Labbaika ilaahal haqq Here I am O Lord of Truth.

STAY IN MINA

1. Calmly proceed to Mina - pray Zhuhr, ‘Asr, Maghrib and ‘Ishaa in shortened form but not combined.

2. Offer Fajr prayer in Mina on the morning of the 9th.

ARAFAH 1. Proceed to Arafah after sunrise. Perform Zuhr and Asr (Shortened-Zuhr and Asr will be performed at their respective times. Furthermore Takbeer Tashriq commences from the 9th Fajr prayer until the Asr of the 13th).


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Note: It is Sunnah to increase the recitation of the Quran and remembrance of Allah and making of Dua on the Day of Arafah. It is also a Sunnah to face the Qibla when making Dua whilst raising the hands. It is not a Sunnah to face the mountain of Arafah when making Dua. The Valley of Urnah is not within the bounds of Arafah. It is also not a Sunnah to climb the Mount Arafah. • Whoever catches the Standing at `Arafah between the decline of the sun on the Day of` Arafah, until sunrise on the Day of the 10th, has caught the hajj. • Whoever traversed `Arafah while sleeping or unconscious, or did not know it was Arafah, that suffices him for the Standing. 2. Proceed towards Muzdalifah after sunset calmly and in a peaceful manner. 3. After arriving at Muzdalifah, perform Magrib and Isha together at Isha time with one Azaan and one Iqamah. (Only two Rakats for Isha). 4. Collect approx. 70 pebbles at Muzdalifah. Keep safely in a packet. 5. Stay overnight in Muzdalifah. Perform Fajr early and increase the recitation of Quran and remembrance of Allah after the prayer. 6. Proceed towards Mina when it becomes bright before sunrise Note: The weak and the elderly are allowed to leave for Mina after midnight. Note: Continue reciting the Talbiyah along with other supplications and prayers. The following is also extremely virtuous to recite:

ال إله إال الله وحده ال شريك له، له الملك،ه الحمد، و هو على كل شيء قديرو ل

Laa ilaha illAllahu wahdahu laa shareeka lahu lahul mulk wa lahul hamdu wa huwa 'alaa kulli

shay'in qadeer There is none truly worthy of worship except Allah alone, without partner.

To Him belong all Sovereignty and all Praise, and He is Omnipotent over all things.

PELTING JAMARAT AL- AQABAH

1. After offering the morning prayer of the 10th in Muzdilifah Calmly proceed to al-Mash’arul-Haraam (A mountain in Muzdalifah), ascend upon it. If not possible, then all of Muzdalifah is a standing place. Facing Qiblah, praise Allah by reciting:

الحمد لله

Alhamdu lillahi All Praise is for Allah.

And proclaim the Greatness of Allah by reciting:

رالله أآب Allahu Akbar

Allah is the Greatest.


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Then proclaim the Oneness of Allah by reciting:

ال إله إال الله

Laa ilaha illAllahu There is none truly worthy of worship except Allah.

2. The people pour forth before sunrise, proceeding until they come to Mina. 3. Then, one proceeds to Jamrat al-`Aqabah, and pelts it with seven pebbles (like the stones of a slingshot), pronouncing Takbir with every pebble.One does not stand by it thereafter. Note: One ceases Talbiyah with the throwing of the first pebble. 4. Slaughter an Animal (Qurbani). 5. Then, shorten or shaves the hair, (for men shaving is superior). 6. After this everything is permissible except for resuming conjugal relationship. 7. Calmly proceed to Makkah to perform Tawaaful-Ifaadhah.

THE TAWAF OF POURING FORTH (IFADAH) OR VISITING (ZIYARAH) 1. One comes to Makkah on that day, or the following day, or the following, and circumambulates the House [performing] the Tawaf al-Ziyarah, seven circuits. 2. If he had run between Safa and Marwah after the Tawaf of Arrival (Qudoom), he does not perform raml in this tawaf. 3. He performs Sa’y. 4. Now, resuming conjugal relations is accepted. 5. This tawaf is the obligatory (fard) one in hajj. 6. It is prohibitively disliked to postpone the Tawaf al-Ziyarah beyond these days (sunset of the 12th). • If one did postpone it beyond them, one (sacrificial) blood becomes incumbent upon him, according to Abu Hanifah. (With the exception of menstruating women) Note: The etiquettes of entering the mosque along with the supplications, tawaf, 2 rakah prayer, zam zam and Safa Marwa etc as mentioned in Tawaf Qudoom should be implemented with the exception of Raml and Idtiba.

STONING THE JAMARAT 1. Then, one returns to Mina and stays there. 2. When the sun has declined on the second day (the 11th) of tashriq, one pelts the three Jamarat, starting with the one next to the (Khayf) mosque (of Mina), pelting it with seven pebbles, pronouncing takbir with every pebble. Thereafter, one stands and supplicates by it. 3. Then, one pelts the one next to it similarly, and stands by it. 4. Then, one pelts Jamrat al-`Aqabah, and does not stand by it [thereafter]. 5. The next day, he pelts the three Jamarat after the decline of the sun similarly. 6. If one wishes to hasten one’s departure, one departs to Makkah. But, if one wishes to remain, one pelts the three Jamarat on the fourth day (13th) after the decline of the sun. Note: If, on this day, one performs the pelting before the decline of the sun, after sunrise, it is valid according to Abu Hanifah.


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7. It is disliked for a person to send his belongings ahead to Makkah and to take up residence, until he has pelted. Note: Spending the nights of the 11, 12th and if one wishes the 13th in Mina are Sunnah

THE TAWAF OF FAREWELL (WIDA) 1. When one departs to Makkah, one should perform this tawaf before he leaves (anytime after the stoning of the jamarat). 2. Then, one performs tawaf of the House, seven circuits, not performing raml and Sa’y in them. 3. This is the Tawaf of Leaving, and it is wajib, except for the residents of Makkah. 4. Once this has been completed one returns to one’s family in a state of being saddened leaving the Holy Masjid asking Allah for acceptacnce of Hajj and forgiveness. Note: Etiquettes of entering the mosque along with the supplications, tawaf, 2 rakah prayer, zam zam and Safa Marwa etc as mentioned in Tawaf Qudoom should be implemented with the exception of Raml and Idtiba.

SPECIAL REGULATIONS FOR WOMEN

The woman is, in all of the above, the same as the man, except that: 1. She does not uncover her head 2. She uncovers her face. 3. She does not raise her voice in talbiyah. 4. She does not perform raml in tawaf. 5. She does not run between the two posts during sa’y. 6. She does not shave her head, but she shortens her hair. 7. If a woman menstruates at the time of ihram, she performs ghusl and enters ihram. She does as the [male] hajji does, except that she does not perform tawaf of the House until she becomes pure. (Explanation) 8. If she menstruates after the Standing and the Tawaf of Visiting, she can depart from Makkah, and there is no penalty upon her for abandonment of the Tawaf of Leaving.

FARD (OBLIGATORY) ACTS IN HAJJ

1. Ihram, before any of the other rites. 2. Standing at `Arafah, for at least a moment, any time between the decline of the sun on the 9th of Dhu’l-Hijjah, and the dawn of the 10th. 3. Tawaf of Visiting (Tawaf al-Ziyarah), after the Standing at `Arafah, with intention. 4. Maintaining the order between the fard acts (wearing ihram-Standing (waqoof)-Tawaf) 5. Keeping away from sexual intercourse before the Standing (waqoof).

WAJIB (ORDAINED) ACTS IN HAJJ

1. Standing at Muzdalifah, for at least a moment after dawn on the 10th of Dhu’l-Hijjah. 2. Sa`y (Running between Safa and Marwah)


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3. Pelting the Jamarat 4. Tawaf of Leaving, for everyone other than menstruating women and the residents of Makkah. 5. Cutting or shaving the hair of the head within the Haram, within the Days of Tashriq (10-12th) 6. Not delaying ihram beyond the miqat. 7. Keeping away from transgressions of the ihram (sexual intercourse after the Standing, until the tawaf of ziyarah, wearing sewn garments, covering the head and/or face). 8. Prolonging the Standing at Àrafah until after sunset and after the imam has begun issuing forth. 9. Delaying Maghrib and Ìsha’ until Muzdalifah 10. Not delaying the Tawaf of Visiting beyond the Days of Tashriq (the sunset of the 12th). 11. Beginning tawaf from the Black Stone. 12. Performing tawaf counter-clockwise. 13. Performing tawaf around the hatim. 14. Walking in tawaf, for one who has no excuse. 15. Being in a state of purity during tawaf. 16. Covering the nakedness (awrah) during tawaf. 17. Performing two rakàh after tawaf. 18. Beginning Sa`y from Safa 19. Walking in Sa`y, for one who has no excuse. 20. Performing Sa`y after a valid Tawaf 21. Slaughtering a sheep or lamb or one 7th of a camel or cow, for one performing tamattu` or qiran. 22. Maintaining the order between pelting, slaughtering and cutting hair.

TRANSGRESSIONS IN PILGRIMAGE

Transgressions of the Ihram 1. If the one in ihram applied perfume, expiation is due upon him. • If he perfumed an entire limb or more then a [sacrificial] blood is due upon him. • If he perfumed less than a limb then a charity is due upon him. 2. If he wore a sewn garment, or covered his head • If it was for a complete day, then a [sacrificial] blood is due upon him. • If it was less then that, then a charity is due upon him. 3. Shaving or cutting hair. • If he shaved one fourth or more of his head, then a [sacrificial] blood is due upon him. • If he shaved less than one fourth then a charity is due upon him. 4. Clipping the nails. • If he clipped the nails of both his hands and both his feet, then a [sacrificial] blood is due upon him. • If he clipped them from one hand or one foot, then still a [sacrificial] blood is due upon him. • If he clipped less than five nails, distributed between his hands and his feet, then a charity is due upon him according to Abu Hanifah and Abu Yusuf. Muhammad said: a [sacrificial] blood is due upon him. 5. If he applied perfume or shaved (hair) or wore sewn garments due to some excuse, then he has the choice: • If he wishes, he may slaughter a goat, or


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• If he wishes, he may give three sa` of food in charity to sixty destitute people, or • If he wishes, he may fast three days.

Sexual Transgressions 1. If one kissed, or touched with lust, then a [sacrificial] blood is due upon him. 2. Whoever had intercourse in either of the two passages before the Standing at Àrafah, • his hajj is nullified, and • sacrifice of a goat is due upon him, and • he continues in the hajj in the same manner as one who has not nullified his hajj, and • a make-up of the hajj is due upon him. Note: He is not required to part from his wife when he performs the make-up hajj. 3. Whoever has intercourse after the Standing at Àrafah, his hajj is not nullified, but sacrifice of a camel/cow is due upon him. 4. If he had intercourse after shaving [the head on the Days of Immolation] then sacrifice of a goat is due upon him. 5. Whoever has intercourse in ùmrah before performing four circuits of tawaf • has nullified it, and • continues in it, and • makes it up, and • sacrifice of a goat is due upon him. 6. If he had intercourse after performing four circuits of tawaf, • sacrifice of a goat is due upon him, but • his ùmrah is not nullified, and • he is not obliged to make it up. 7. One who had intercourse forgetfully is the same as one who has intercourse deliberately.

Transgressions in Tawaf 1. Whoever performed the Tawaf of Arrival with hadath, a charity is due upon him. • If he performed this tawaf with janabah then sacrifice of a goat is due upon him. 2. Whoever performed the Tawaf of Visiting with hadath, sacrifice of a goat is due upon him. • If he performed this tawaf with janabah then sacrifice of a camel/cow is due upon him. • It is better for him to repeat the tawaf, as long as he is still in Makkah. If he does there is no slaughtering of a goat due upon him. 3. Whoever performed the Tawaf of Leaving with hadath, a charity is due upon him. • If he performed this tawaf with janabah, then sacrifice of a goat is due upon him. 4. Whoever omitted three circuits or less from the Tawaf of Visiting, sacrifice of a goat is due upon him. • If he omitted four circuits or more he remains in the state of ihram indefinitely, until he performs them. 5. Whoever omitted three circuits of the Tawaf of Leaving, a charity is due upon him • If he omitted the Tawaf of Leaving, or four circuits or more of it, then sacrifice of a goat is due upon him. • If he delayed the Tawaf of Visiting beyond the Days of Tashriq (12th sunset), then a sacrificial blood is due upon him according to Abu Hanifah (may Allah show mercy to him), (with the exception of menstruating women).


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Other Miscellaneous Transgressions 1. Whoever omitted the Sa`y between Safa and Marwah, sacrifice of a goat is due upon him, but his hajj is complete. 2. Whoever omitted the Standing at Muzdalifah, a sacrificial blood is due upon him. 3. Whoever omitted the Pelting of the Jamarat on all the days, a sacrificial blood is due upon him. • If he omitted the pelting of a single day, then a sacrificial blood is still due upon him. • If he omitted the pelting of one of the three Jamarat, then a charity is due upon him. • If he omitted the pelting of Jamrat al-`Aqabah on the Days of Immolation, then a sacrificial blood is due upon him. 5. Whoever delayed the shaving or cutting of the hair until the Days of Immolation had passed, then a sacrificial blood is due upon him according to Abu Hanifah.

ADDITIONAL INFORMATION ON TRANSGRESSIONS At first, we formally detail below some necessary instructions about jinayat (transgressions) of Ihram. Instruction.No.1 Jinayat of Ihram is as follows: (1) To use Perfume. (2) Males to wear sewn cloths. (3) Males to cover their heads and faces while females to cover their faces only. (4) To remove hair from any part of one's body. (5) To prune nails. (6) To kill a louse or to remove it from one's body. (7) To have a sexual intercourse or to enjoy kissing and embracing lustfully. (8) To hunt any of the land animals. (Ghunya). Instruction No 2 Restrictions of Ihram are quite different in nature from common practices of adoration. Whether the violation is committed by mistake, oblivion or by some excuse or without excuse, in any case, penalty is always obligatory in it. Every Jinayat or violation of the restriction of Ihram is always followed by a penalty irrespective of the violation being on account of ignorance, mistake, oblivion, under some compulsion, whether it is done while waking or sleeping, in a state of senselessness or intoxication, out of destitution or under some compulsion and whether it is committed by oneself or got committed by another person. Males and females are equal in this respect (Zubda). But of course, the violation by way of mistake, or excuse is not a sin. It necessitates only penalty. If a rich person violates any restrictions of Ihram without any excuse just because of the fact that he can afford the penalty i.e. Dam, he is a grievous sinner and his Hajj is not Mabror (approved). The second difference lies in the fact that the penalty for a violation without excuse is obligatory to be paid exactly as defined. Keeping fasts cannot suffice in excange. It is of course unlike the violation with excuse where such facilities have been provided as will be described further.


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Instruction No 3 The penalty for Jinayat is not necessarily to be paid forthwith yet it is preferable to pay it soon. It is however Wajib to be paid before death, otherwise making a will for its payment is Wajib. In the absence of such a will if the heirs pay the penalty on behalf of the deceased person by way of benevolence towards him, it is hoped that Allah may admit it as a payment on behalf of the deceased person. The heir cannot however keep fasts on behalf of the deceased (Zubda). Note: A penalty which regulates sacrificing an animal has to be performed in Ihram. Sadaqa may be given anywhere. Instruction No 4: Explanation of Terminology Dam: Wherever the word Dam is used it means sacrifice of a goat, a sheep or one seventh part of a cow or a camel. This word is subject to all the conditions defined necessary for an animal of sacrifice. Badana. Wherever this word is used it means the whole cow or camel. The sacrifice of a whole cow or whole camel is obligatory only in two Jinayat. Firstly, in case of performing Tawaf-e-Ziyarat while one is with menses, birth-blood discharge or with pollution. Secondly, in case of having a sexual intercourse after one's Waqof of Arafa but before Halq. Sadaqa. This word when used unrestricted it means the fixed quantity of Sadaqat-ul-Fitr that is one and a three fourth seer of wheat or its price. Sometimes is also happens that instead of using the unrestricted word 'Sadaqa', you are asked to give "Some Sadaqa". At that time it is enough to give a handful grain or its price or a loaf of bread or a Qursh in cash. But indeed, when this word "Sadaqa" has been mentioned while defining penalty for wearing sewn clothes, using perfume, pruning nails and shaving hair, it means three SA of wheat to be distributed among six Masakin (indigent persons). This penalty has been defined in case of a complete Jinayat with excuse, details of which are to follow. The Difference between the Jinayat with and Without Excuse The word 'Excuse' used here stands for fever, suffering from cold, wound, pain, lice and all that which carries intense labor and hardship. Everlasting of ailment or the risk of life is not a condition in this connection (Zubda). Mistake, senselessness, sleep and poverty are not excuses (Zubda). With excuse of ailment etc., if a person wears sewn clothes, uses perfume, has a hair cut or covers his head or face with a piece of cloth; or a women covers her faces with a pice of cloth in such a way that it keeps touching her face; in all such cases if the Jinayat is perfect, you have the option either to offer a Dam or to keep three fasts or otherwise a Sadaqa equivalent to Sadaqat-ul-Fitr should be distributed to each of the six Masakin. Every Miskin will be given one and a threefourth of aseer of wheat or its equivalent price. In case the Jinayat is not perfect the choice lies only in two things. Either three fasts are kept or Sadaqa is distributed to six Masakin. To use option among three or two penalties is admissible only in case of Jinayat being with excuse. In case the Jinayat is without excuse a penalty of Dam has been defined for a perfect Jinayat and that of Sadaqat for its being imperfect. This penalty will not stand as paid by keeping fasts. The details of perfect and imperfect Jinayat are as explained below:


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Explanation of Perfect and Imperfect Jinayat Perfection and imperfection of a Jinayat is different kinds of Jinayat. The explanation is as under: The Jinayat Pertaining to Use of Perfumery on the Body

If someone perfumed any complete part of the major parts of his body like head, beard, palm thigh or a calf of his leg, the Jinayat became perfect though the perfume was used for a little time. In this case, if the Jinayat was without excuse, a Dam would be obligatory. Even if he might have washed off the perfume forthwith, yet it would not eliminate Dam obligation. In case the Jinayat was committed under some excuse there would stand the above mentioned three choices under his discretion. He might offer a Dam or keep three fasts or give charity equivalent to Sadaqat-ul-Fitr to each of the six Masakin. On the other hand if someone perfumed any of the minor parts of his body like nose, ear, eye, moustaches and finger or he used perfume on a portion of any major part of his body, the Jinayat remained imperfect where for Sadaqa equivalent to Sadaqat-ul-Fitr became Wajib and in case of any excuse three fasts might also suffice in place of Sadaqa (Zubda.) Important Note: All that which is stated above is subject to the perfume being in a little quantity. In case the perfume is in a large quantity there remains no difference whether the perfumed part is major or minor and whether it is a full part of the body or a portion thereof. In every case a Dam will be obligatory. The criterion for determining a little or a large quantity of a perfume differs in respect of different perfumery. A large quantity of a perfume is that quantity which is treated to be as such in common usage. For instance, a little quantity of Musk, which stands as large in its usage, will of course be considered as large. (Ghunya)

Suppose a person applied a little quantity of perfume to some different parts of his body. If these parts when added together become equal to a major part of his body, a Dam will be obligatory otherwise a Sadaqa will have to be paid (Zubda). The Jinayat Pertaining to Wearing Perfume on Clothes

Suppose a person wears clothes which have been smeared with some fragrant commodity. If the fragrance is in a large quantity but it has been spread on a portion less than a span or two, or the fragrance is in a little quantity but it has been spread on a portion less than a span or two, or the fragrance is in a little quantity but it has been spread on a portion more than a span or two, in each case a Dam is obligatory if the clothes are worn for a full day or a full night.

If a little perfume has been used on a portion less than a span or two, a Sadaqa is to be given (though the clothes might have been worn for a full day). On wearing such clothes for a time less than a day also, there is the obligation of Sadaqa (Zubda.)

For a time less than a day Sadaqa is obligatory in spite of the perfume being in a large quantity and the besmearing having been a span or two wide. The time commencing from midnight and ending on noon will be treated a full day (Zubda). The Jinayat for Eating or Drinking a Product with Fragrance

By taking such meal, which has been cooked with some fragrance therein, there is no obligation though the meal might have become aromatic and the fragrance might have been


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excelling. If the fragrance has been mixed after cooking the meal as we usually mix spices, cinnamon and cardamoms etc, there will also be no obligation by taking such meal. But indeed, taking an aromatic meal is a Makroh act. On the other hand, if someone takes such a thing, which has not been cooked, but some fragrance has been mixed therein, as there are sauces and pickles, so in such a case if the fragrance is excelling, a Dam will be obligatory as Wajib provided the thing has been taken in a handsome quantity. In case such a thing has been taken in a little quantity Sadaqa will have to be given though the thing might not have become aromatic, because, in this case the basis of the penalty is the ingredients and not the aroma. If such a meal has been taken little by little several times, Dam will be obligatory. If a fragrance is mixed with an uncooked meal (and then it is cooked) then in case of the meal being excelling (i.e. in larger quantity than the ingredients of fragrance) nothing will be obligatory though it might have been taken in a large quantity. But if the meal remains aromatic it will stand Makroh.

If someone has eaten a handsome quantity of a regnant commodity like saffron and it is applied to a major part of his mouth, Dam becomes obligatory as Wajib, if a major part of his mouth is not affected, Sadaqa will have to be given. This rule of action pertains to taking pure fragment thing which has not been mixed with some meal (Ghunya).

While wearing Ihram it is admissible to drink aerated water or any other beverage or syrup wherein no fragrance has been mixed. In a fragrance-mixed beverage, if the fragrance is in a little quantity, Sadaqa will be Wajib but if a person drinks it several times in one sitting, Dam will be obligatory as Wajib. In case the fragrance is excelling Dam will be Wajib by taking the beverage only once in a good quantity. (Ghunya).

According to unanimous view of Ulama it is Makroh for a Muhrim to eat a beetle with fragrant tobacco or a cardamom. One should be very cautious in this respect as in the books of Fiqh (Islamic Jurisprudence) there are some expressions, which indicate Dam obligation for this Jinayat. The Jinayat for Touching a Perfumed Item

If some perfume has been applied to Hajar-e-Aswad (as some people apply perfume to it in the days of Hajj) and the observer of Tawaf is Muharim (with Ihram), its Istilam will not be lawful. The Muhrim should make a gesture of Istilam with his hands and kiss them. If a Muhrim performed the Istilam of Hajar-e-Aswad and the perfume was applied to his face or hands a Dam would be obligatory in case the perfume so applied was in considerable quantity; otherwise Sadaqa would have to be given (Ghunya).

It is not admissible for a Muhrim to lay or take rest on a perfume-applied bed. The penalty in this respect may be conjectured on fragnance-smeared clothes. The Jinayat for Applying Henna or Other Perfumed Products

While wearing Ihram, it is forbidden to apply henna to your head, hands or beard. If the henna was applied to your full head, full beard or one fourth of your head or beard, a Dam became obligatory provided the henna was thinly applied and not in a very thick from. In case of its being thick enough, two Dams would be obligatory; one of applying perfume and the other for covering your head or face. This is however subject to the condition that the applied henna lasted for a full day or a full night. For a period lasting less than a day or a night, only one Dam and one Sadaqa


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would be obligatory as Wajib in the case of male persons while in the case of female persons only one Dam would stand obligatory as Wajib because of the fact that covering of head was not forbidden for females. Dam is also obligatory as Wajib for applying henna to full palm of a hand. If a woman applied henna to the palm of her hand, Dam will be Wajib (Ghunya).

If someone applies fragrant kohl (antimony powder) to his eyes once or twice, a Sadaqa will be obligatory but in case it is applied more than twice, to offer a Dam will be Wajib. For the application of kohl without any fragrance there is neither any harm nor any obligation (Ghunya.). It is Makroh to wear a garland of flowers in the state of Ihram. People usually do not care in this connection. International smelling of a fragrant fruit or flower is also Makroh but it does not necessitate any obligation (Ghunya). The Jinayat for the Use of Sewn Cloths

If a person wore such clothes which were sewn or knitted or woven according to the shape of body and his wearing lasted for a full day or a full night, the Jinayat became perfect and a Dam stood obligatory. If his wearing lasted for a less time, only a Sadaqa would be Wajib. The difference of its being with and without excuse has already been detailed herein before (Ghunya). Suppose a person entered the state of Ihram while wearing sewn clothes. So to say he intended Ihram with sewn clothes and pronounced Talbiya. Now, if after pronouncing Talbiya he continued wearing the sewn clothes for a full day, a Dam would be Wajib; otherwise for a less time a Sadaqa equivalent to Sadaqat-ul-Fitr became Wajib (Ghunya). The Jinayat for Wearing Socks or Shoes

It is forbidden in Iharam to wear the socks and the shoes, which may cover up to the raised up bone in the middle of your foot. (As it is usually covered by the English boots and by some of the locally made shoes). If someone continued to wear such shoes or socks for a full day or a full night, a Dam became Wajib; otherwise for a less time only a Sadaqa equal to a Sadaqat-ul-Fitr became obligatory (Ghunya). The Jinayat for Covering Your Head and Face

If a man covered his face or head or if a woman covered her face only with a piece of cloth etc. and continued covering for a full day or a full night, the Jinayat became perfect and a Dam became obligatory. In case of this covering for a less time, a Sadaqa would be Wajib. Women are required to cover their heads in the state of Ihram as necessarily as in usual circumstance- nces. If they uncovered their heads they fell under no obligation because this covering of their heads was not a part of their Ihram. It related to the common practices usually required from them.

If your head was covered while you were sleeping a Sadaqa became obligatory, as being awake and sleepy had no difference in this respect. But indeed, a sleeping person would not be sinful (Zubda).


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If a person continued wearing sewn clothes for a full day, or covering his head or face for a full day and offered a Dam in expiation thereof, but at the same time he further kept the clothes in use as before, another Dam would have to be offered in expiation. In case of not offering the middling Dam, only one Dam will suffice (Zubda). To cover one fourth of your head or one fourth of your face is considered as to cover your full head of full face (Zubda). The Jinayat for Shaving, and Cutting Your Hair or Nails

In case you have your hair cut or shaven for one fourth or more of your head or beard, or remove them by means of some medicine, or you pull them out ; in each case, irrespective of its being committed willfully or helplessly, the Jinayat is perfect and in penalty thereof a Dam is obligatory (Zubda). Similarly, if you have your full armpit shaven or you shave all the hair below your navel or you have the hair of your full neck shaven, in each case a Dam is obligatory (Zubda).

If you shaved or cut only two or three hair, you would have to give in expiation of every hair a Sadaqa of a handful of wheat or a piece of beard. In case of more than three hairs a full Sadaqat-ul-Fitr would be Wajib.

If the hair falls without any act of Muhrim, nothing is obligatory and if they fall with such an act of Mohrim with which he has been entrusted by Allah like ablution, one handful of wheat will then suffice the expiation of even 3 hairs (Zubda). Suppose a Mahrim shaves one fourth or more of the head of another Muhrim. In this case, the shaver is under obligation of Sadaqa and the one who got his head shaven is obliged to offer a Dam (Zubda).

In case you pruned the nails of all your four hands and feet in one sitting or you pruned all the nails of only one hand and one foot, the Jinayat became perfect and a Dam stood obligatory. The Jinayat for Killing Lice

If a person killed a louse or put his clothes in sunshine so that the lice are killed or he washed his clothes in order to kill them, he would be obliged to give a piece of bread in expiation of one and a handful of wheat in expiation of two or three lice, in whatever number they may be he would fall under the obligation of Sadaqa i.e. half a Sa (Zubda). If a person put his clothes in sunshine or he washed them and thus the lice were killed but he had no intention to kill them, nothing became obligatory (Ghunya).

To get a louse of one's body killed by some one else or to catch it and throw it down alive on the ground or to give it to some other person in order to kill it; all such cases are equal and attract the obligation of penalty (Ghunya).


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The Jinayat Pertaining To Sexual Inclinations

To kiss a woman or a young beardless lad lustfully or to touch anyone of them with sexual inclination all such acts attract the obligation of Dam. This is irrespective of one's being seminally discharge or not. If a person had sexual intercourse before Tawaf-e-Ziyarat, his Hajj stood nullified. Its Qadha became obligatory the next year or on the years thereafter. A Dam, which is to offer a sacrifice of a goat, also stood Wajib. If both were Muhrim, both would fall under the obligation of offering a Dam separately. It would not be lawful abandon the practices of Hajj on account of the Hajj thus being nullified. Indeed, all the practices of Hajj would stand Wajib to be discharged like other usual pilgrims. But even then, the Hajj obligations would not stand discharged. Its Qadha would be wajib next year. If the unllifed Hajj was a Fardh Hajj, the obligation of its Qadha was obvious and if it was a Nafl Hajj, since it also became Wajib on being taken a start, thus its Qadha also became necessary (Ghunya). If a person had sexual intercourse after Waqof-e-Arafat but before having his head shaven, his Hajj did not stand nullified yet he would be bound to offer a Badana i.e., to offer a sacrifice of a full cow or a full camel (Ghunya). If a person had sexual intercourse after having his head shaven but before Tawaf-e-Ziyarat, his Hajj did not stand nullified in this case as well, yet in penalty thereof a goat would be Wajib. Some learned people in this case as well have defined Badana as Wajib (Ghunya). The Jinayat for Hunting

To hunt land animals, to injure them, to break their legs, to prune their feathers, to break their eggs, to milk them or to make a signal for their hunting or to lead a hunter towards them; all of these practices have also been forbidden while wearing Ihram. They all attract the obligation of

Slaughtering and eating the meat of a goat, a cow, a camel, a buffalo, a hen or any other tame animal are lawfully permissible while wearing Ihram (Gunya). But indeed, it is prohibited to slaughter a pigeon in every case, even if the pigeon is tame. This rule has been discussed . . .. in a separate article as many of the dwellers of Haram consider as permissible to slaughter a tame pigeon, which is wrong. To kill a locust while wearing Ihram is also forbidden. For killing one, two or three locusts the pilgrim has to give a Sadaqa in whatever quantity he likes Hazrat Umar said, "One date is better than a locust" (Mu'atta Mohammad). In case of more than three locusts half a Sa of wheat is to be given (Zubda). The rule for killing a locust in Haram is the same as it’s killing while wearing Ihram (Ghunya).

Note: Hunting in Haram is forbidden (Haraam) for Muhrim and non-Muhrim (with and without Ihram) both. Moving of the grass and cutting down the trees of Haram are also prohibited. They attract penalties. In case of such happening some Alim (learned man) should be consulted. Mina and Muzdalifa are included in the boundaries of Haram and as such grass moving etc., must be avoided here. The open field of Arafat is outside the precincts of Haram.


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