Book Release: The Eminent Rank of Al-Quds

 Alhamdulillah, the book is now available from Nawa Books

Blurb:

In the current age, al-Quds is the world’s intractable puzzle, with the Jews holding onto it and the Muslims and Arabs being even more steadfast. Can diplomatic means solve this puzzle? 

This book looks at the historical record as well as the facts on the ground, from ancient times through to today. Not only does history show that the Zionist claims to al-Quds are weak, but Israeli actions in this age, the murders, massacres, terrorism, destruction, and the expulsion of the Arab inhabitants through various means, prove and demonstrate that they should not have control or authority over it. They are not worthy of it and they have proven themselves unworthy.

In this book, you will find convincing and conclusive responses to Zionist claims, backed up by objective, demonstrative, academic research regarding the conditions of al-Quds and its inhabitants. It underscores its sanctity to the followers of the three religions present there and assures everyone of their right to practice their rituals under Arab-Islamic sovereignty, with Arabs having priority in its administration, due to their initial settling and then residing and ruling there for millennia, before Islam and after. The book firmly rejects the idea of internationalizing al-Quds, emphasising its deep Arab and Islamic roots and its integral part of the Muslims’ creed, as explicitly stated in the Qurʾān. It also examines the historical Islamic-Arab presence in al-Quds over those millennia and in accordance with contemporary international law.

The book is also available from Amazon. 

 

How do you perform the Ḥajj?

An extract from the upcoming translation of Volume 2 of  Al-Fiqh al-Manhajī ʿalā Madhhab al-Imām ash-Shāfiʿī, to be published by Nawa Books, إن شاء الله)

Makkah in 1335 AH

كيف تحج؟

How do you perform the Ḥajj?[1]

We have discussed the Ḥajj and the ʿUmrah: the conditions that make them obligatory, their integrals, their obligations therein, their nullifiers, the Ḥajj of Allah’s Messenger g, and many other matters connected to the Ḥajj and ʿUmrah.

Now we want to present the actions of the Ḥajj in chronological order, to make it easier for the Muslim to carry out this sublime duty.

The Muslim starts the Ḥajj journey by discharging any obligations that he has. If one has a debt, one pays it back to one’s creditor or one seeks his permission to travel for the Ḥajj. If one has harmed a Muslim, one disassociates from that and asks him for forgiveness.

One chooses righteous company for the Ḥajj, especially fuqahāʾ of the Religion, for that will be necessary to perform the duty of the Ḥajj in the optimal way.

Before travelling, one learns whatever rulings of the Ḥajj one must know, and Imam al-Ghazālī considered this learning to be an individual obligation[2] upon anyone who wanted to perform this duty.

When starting the journey to the Ḥajj, one is permitted to enter the state of iḥrām from one’s house and one is permitted to delay it until one has reached the mīqāt.

Regardless of whether one wants to enter the state of iḥrām from one’s house or from the mīqat, one bathes first.[3] Then one puts on the clothes of iḥrām, which are an izār[4] and a ridāʾ[5] that have not been stitched. Then one prays two units knows as sunnah al-iḥrām. Then one faces the qiblah and says:

لَبَيْكَ اللَّهُمَّ بِحَجّ

Labayk Allāhumma bi Ḥajj

Here I am O Allah, for a Ḥajj!

And one makes the same intention in one’s heart. This is if one wants to perform the Ḥajj. If one wants to perform the ʿUmrah, one says:

لَبَيْكَ اللَّهُمَّ بِعُمْرةٍ

Labayk Allāhumma bi ʿUmrah

Here I am O Allah, for an ʿUmrah!

Once one has done that, one is considered to be in a state of iḥrām to perform the rites,[6] and therefore the matters that were mentioned before in the section on unlawful matters in iḥrām are now unlawful for one.

If one commits any of these unlawful matters, one has to pay the fidyah, which we have already mentioned. As for intercourse, it nullifies the Ḥajj and obligates the fidyah, as we have mentioned.

If one is travelling by plane, it is a good idea to enter iḥrām before the plane departs, for fear that due to its speed, it will pass the mīqāt and one will not be in iḥrām, and thus one will be obligated to make a sacrifice.[7]

Once one has entered iḥrām to perform the rites, it is recommended for one to say:

اللهم أُحْرِمُ لك شعري وبشري ولحمي ودمي

Allāhumma uḥrim laka shaʿarī wa basharī wa laḥmī wa dammī

O Allah, for you I have made inviolable my hair, my skin, my flesh, and my blood

 

It is also recommended to do the talbiyah, especially when one is going uphill or descending into a valley, or meeting a group of people. The talbiyah is to say:

لَبَّيْكَ اللهُمَّ لَبَّيْك

Labbayk Allāhumma labbayk

Here I am, O Allah, here I am!

لَبَّيْكَ لَا شَرِيْكَ لَبَّيْك

Labbayk la sharīka laka labbayk

Here I am! You have not partner. Here I am!

إِنَّ الْحَمْدَ والنِّعْمَةَ لَكَ وَالْمُلْك

Inna l-ḥamda wa n-niʿmata laka wa l-mulk

Indeed, all praise, blessings, and dominion belong to you.

لَا شَرِيكَ لَك                           

Lā sharīka lak

You have no partner. 

The woman is like the man therein, except that she is not obligated to remove sewn clothing or to raise her voice in talbiyah. We should also mention here that she is obligated to unveil her face and hands, and it is recommended for her to dye them with henna, as has been mentioned. 

When the muḥrim[8] is within sight of the entrance to Makkah, it is recommended that he perform the ghusl for entering Makkah, and the optimal place to do it is at the well of Dhū Ṭuwā, as has been mentioned.

Upon arriving in Makkah, one heads immediately towards the Sacred House, intending the arrival circumambulation[9] if one has made intention for the Ḥajj. If one is performing the ʿUmrah, one intends the ṭawāf of the ʿUmrah. Upon seeing the Noble Kaʿbah, one raises one’s hands, says Allāhu Akbar, and then says the following supplication:

اللهُمَّ زِدْ هَذا الْبَيْتَ تَشْرِيفاً وَتَعْظِيماً وَتَكْرِيماً وَمَهَابَةً

Allāhumma zid hadha l-Bayh tashrīfan wa taʿẓīman wa takrīman wa mahābah

O Allah, increase this House in honour, reverence, nobility, and dignity

وَزِدْ مَنْ شَرَّفَهُ وَعَظَّمَهُ مِمَّنْ حَجَّهُ أَوِ اعْتَمَرَهُ تَشْرِيفاً وَتَعْظِيماً وَتَكْرِيماً وَبِراً

Wa zid man sharrafahu wa ʿaẓẓamahi mimman ḥajjahu aw iʿtamarahi tashrīfan wa taʿẓimahn wa takrīman wa birra

And increase those who honour it and revere it, whether performing the Ḥajj or the ʿUmrah, in honour, reverence, nobility, and piety.

اللهُمَّ أَنْتَ السَّلَامُ مِنْكَ السَّلامُ، فَحَيِّنا رَبَّنَا بِالسَّلام.

Allāhumma anta s-Salām wa mink as-salām, faḥayyina Rabbānā bis-salām

O Allah, You are Peace, the Source of Peace, greet us, O Lord, with peace.[10] 

Then one supplicates for whatever one wishes, and it is recommended to enter the masjid from Bāb Banī Shaybah, because the Prophet g entered from it.

Then one proceeds towards the Noble Kaʿbah and starts one’s ṭawāf at the Black Stone. One touches it with one’s hand or one kisses it if one is able to, and this is a sunnah. If one kisses it, one must raise one’s head and step back slightly so that one is outside the House’s structure.[11] If one is not able [to touch it or kiss it], one points towards it from afar.  

The one continues one’s ṭawāf from the Black Stone, placing the Kaʿbah on one’s left. Each time one reaches the Black Stone, one completes a ṭawfah.[12] One does this seven times because the ṭawāf is seven circumambulations.

In the ṭawāf, one’s nakedness[13] must be covered and one must be pure[14] of both ḥadath[15] and najas. If one falls into ḥadath during the ṭawāf, one stops, purifies oneself, and then completes it.[16] The ṭawāf must be performed outside the Sacred House, and thus if one were to enter one of the two opening of the Ḥijr Ismāʿīl – which is surrounded by a short [semicircular] wall – and exit via the other opening, that circumambulation would not count, because the Ḥijr is part of the Sacred House.

At the beginning of one’s ṭawāf, it is recommended to say: 

بِسْمِ اللهِ وَاللهُ أَكْبَر

Bismillāh, w Allāhu Akbar

In the Name of Allah, Allah is greatest

اللهُمَّ إِيْمَاناً بِكَ، وِتَصْدِيقاً بِكِتَابِكِ، وَوَفَاءً بِعَهْدِكَ، وِاتِّبَاعاً لَسُنَةِ نَبِيِّكَ g

Allāhumma īmānan bika, wa taṣdīqan bikitābika, wa wafāʾan biʿahdika, wattibāʿan lisunnati Nabiyyika g

O Allah, out of faith in You and to affirm Your Book, fulfil Your covenant, and follow the Sunnah of Your Prophet, Muḥammad g

And when one is opposite the door of the Kaʿbah, one should say:

اللهُمَّ إِنَّ البَيْتَ بَيْتُك، وَالحَرَمَ حَرَمُكَ

Allāhumma inn al-Bayta baytuka, wa l-Ḥarama ḥaramuka

O Allah, this House in indeed Your house, the Sanctuary is Your sanctuary,

والْأَمْنَ أَمْنُكَ، وَهَذا مَقامُ الْعَائِذِ بِكِ مِنَ النَّار

Wa l-ʾamna ʾamnuka, wa hādha maqamu l-ʿāidhi bika mina n-nār

The safety is Your safety, and this is the station of he who took refuge in you from fire 

When one is between the two Yamānī[17] corners, one should say:

رَبَّنا آتِنَا فِي الدُّنيَا حَسَنَة

Rabbana ātina fi d-dunyā ḥasanah

Our Lord, give us good in this life                             

وَفِي الآخِرَةِ حَسَنَة

Wa fi-l ākhirati ḥasanah

And good in the Hereafter

وَقِنَا عَذابَ النَّار

Wa qina ʿadhāba n-Nār

And save us from the punishment of the Fire 

It is recommended to do raml in the first three rounds of one’s ṭawāf if that ṭawāf is going to be followed by a saʿī, and then one walks normally for the remaining four rounds. Raml means to walk fast with short strides, and it is recommended to say while doing it:

اللهُمَّ اجْعَلْهُ حَجَّاً مَبْرُوراً

Allāhumma jʿalhu Ḥajjan mabrūran

O Allah, make it an accepted Ḥajj

وَسَعْيَاً مَشْكُوْراً

Wa saʿyan mashkūran

And a rewarded effort

وَذَنْبَاً مَغْفُوراً

Wa dhanban maghfūran

And forgiveness for my sins 

It is also recommended to do iḍṭibāʿ throughout the ṭawāf if is going to be followed by a saʿī. Iḍṭibāʿ means to put the middle [of the top edge] of one’s ridāʾ under one’s right shoulder while baring that shoulder and to tie the two ends over one’s left shoulder.

Raml and iḍṭibāʿ are exclusively for males; a woman is not to do either.

In ṭawāf, it is recommended to be close to the Sacred House, such that one is only three feet away from it. This is unless one would be harmed by being close, in which case it is better to be farther away. As for women, it is better for them to be on the edge of the maṭāf[18] if there is crowding.

It is recommended to touch ar-Rukn al-Yamānī if one is able to, and if not, it is sufficient to point at it from a distance. Nothing has reached us that it is a sunnah to kiss ar-Rukn al-Yamānī, but if one does kiss it, it is not disliked.

With that said, the corners[19] of the Kaʿbah are four: the corner that contains the Black Stoner, followed by the Iraqi corner – when one is doing ṭawāf, then the Shāmī corner, and then the Yemeni[20] corner. The latter corner and the corner that contains the Black Stone are called ar-Ruknayn al-Yamāniyayn.[21]

When one has finished one’s ṭawāf, one prays two units of the sunnah of ṭawāf behind the maqām of Ibrāhīm. One recites Sūrat al-Kāfirūn in the first and Sūrat al-Ikhlāṣ in the second.

After completing these two units, one goes and kisses the Black Stone or touches it if one is able to.

Then one exits via Bāb as-Ṣafā in order to do the saʿī. One ascends as-Ṣafā in order to start the saʿī, and when one has climbed it,[22] one says:

أللهُ أكْبَر اللهُ أَكْبَر اللهُ أَكْبَر وَللهِ الْحَمْد

Allāhu Akbar Allāhu Akbar Allāhu Akbar wa lillāhi l-ḥamd

Allah is greatest, Allah is greatest, Allah is greatest, and for Allah is all praise

أللهُ أكبرُ عَلىَ مَا هَدَانا

Allāhu Akbaru ʿalā mā hadānā

May Allah be extolled for what He has guided us to

الحَمْدُ لله عَلَى مَا أَوْلَانَا

Al-Ḥamdu lillāhi ʿalā mā awlānā

Praise be to Allah for what He has granted us

لَا إِلَهَ إِلَّا اللهُ لَا شَرِيك لَه

Lā ilāha ill Allāhu la sharīka lah

There is no god but Allah, He has no partner

لَهُ الْمُلْكُ وَلَهُ الْحَمُدُ يُحْيِي وَيُمِيت

Lahu l-mulk wa lahu l-ḥamd yuḥyī wa yumīt

His is the dominion, His is all praise, He gives life and causes death

بِيِدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير

Biyadihi l-khayr wa Huwa ʿalā kulli shayʾin qadīr

In His Hand is all goodness, and He has power over all things

لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ

Lā ilāha ill Allāh waḥdahu anjaza waʿdahu

There is no god but Allah alone. He kept His promise.

وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزابَ وَحْدَه

Wa naṣara ʿabdahu wa hazam al-aḥzāb wahdah

And gave His slave victory and defeated the Confederates alone

لَا إِلَهَ إِلَّا اللهُ وَلَا نَعْبُدُ إِلَّا إِيَّاهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُون

Lā ilāha ill Allāh, wa lā naʿbudi illa iyyāhu mukhliṣina lahu d-dīn, wa law kariha l-kāfirūn

There is no god but Allah. We worship none but Him, making the Religion sincerely for Him, even though the unbelievers despise it. 

Then one supplicates to Allah for whatever one wishes, regarding this life or the Hereafter.

It is recommended to repeat this dhikr and the supplication a second and third time.

Then one descends from as-Ṣafā and keeps walking until one reaches the first green marking. Then one does raml until one reaches the second green marking. Then one walks normally until one reaches al-Marwah. This is one shawṭ.[23]

Then one returns from as-Ṣafā to al-Marwah, and this is the second shawṭ. The obligation is to do seven. Raml in the saʿī is a sunnah for men, not for women, just as it is in the ṭawāf.

It is recommended for the one performing the saʿī to say during it: 

رَبِّ اغْفِرْ وَارْحَمْ وَتَجَاوِزْ عَمَّا تَعْلَمْ، إِنَّكَ أَنْتَ الْأَعَزُّ وَالْأَكْرَم

Rabbi ghfir warḥam wa tajawiz ʿamma taʿlam, innaka anta al-ʾaʿzzu wa l-akram

My Lord, forgive, have mercy, and overlook what You know. You are the Most Mighty, the Most Generous.

It is known from what we have covered that one starts at as-Ṣafā and ends at-Marwah.

And it worth noting that the saʿī only takes places after the ṭawāf of qudūm[24] or a ṭawāf that it is an integral.[25]

When one has completed the saʿī and one’s iḥrām was done with the intention of performing the ʿUmrah, one shaves one’s hair or shortens it and then one’s ʿUmrah is complete.

If one’s iḥrām was done with the intention of performing the Ḥajj, one does nothing to exit that state but rather remains a muḥrim. One remains as such in Makkah until the eighth of Dhul Ḥijjah, which is Yawm at-Tarwiyah.[26] 

When this day has arrived, i.e. Yawm at-Tarwiyah, one enters iḥrām for the Ḥajj if one is not muḥrim. Then all the ḥujjāj[27] make their way to Mina to spend the night in Mina. Going out to Mina on the eighth day is a sunnah; it does not negatively affect[28] the Ḥajj if one leaves it.

After sunrise on the ninth day, the ḥājj heads from Mina toward ʿArafāt, and the sunnah is that the ḥājj not enter ʿArafāt until after the sun has passed its zenith. In fact, the sunnah is that one stay in Namirah until after ẓuhr has comes in. Then one combines ẓuhr and ʿaṣr in the first prayer’s time.[29]

Then one enters ʿArafah and remains there until sunset. Whilst in ʿArafāt, the ḥājj remembers his Lord and supplicates for whatever he wishes. He also does a lot of tahlīl.[30] Standing in ʿArafah is an integral; it must be done, as has been discussed.

Many supplications have reached us that can be said on this immense day, which is the greatest of days. They include:

اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُوراً وَفِي سَمْعِي نُوراً وَفِي بَصَرِي نُوراً، اللَّهُمَّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي.

Allāhumma ajʿal fī qalbī nūran wa fī samʿī nūran wa fī baṣarī nūran, Allāhumm ashrāḥ lī ṣadrī wa yassir lī amrī

O Allah, place light in my heart, light in my hearing, and light in my sight. O Allah, expand my chest and make my task easy for me.

They also include:

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ. اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْماً كَثِيراً وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ. فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ. اللَّهُمَّ انْقِلْنِي مِنْ ذُلِّ الْمَعْصِيَةِ إِلَى عِزِّ الطَّاعَةِ، وَاكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ، وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ، وَنَوِّرْ قَلْبِي وَقَبْرِي، وَاهْدِنِي وَأَعِذْنِي مِنَ الشَّرِّ كُلِّهِ، وَاجْمَعْ لِي الْخَيْرَ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى، وَالتُّقَى وَالْعَفَافَ وَالْغِنَى.

Rabbana ātinā fī d-dunyā ḥasanatan wa fi l-ākhirati ḥasanatan wa qinā ʿadhāba an-nār. Allāhumma innī ẓalamtu nafsī ẓulman kathīran wa lā yaghfiru dh-dhunūba illā ant. Faghfir lī maghfiratan min ʿindika wa arḥamnī innaka anta al-Ghafūru ar-Raḥīm. Allāhumma anqilnī min dhulli l-maʿṣiyati ilā ‘izzi t-ṭāʿati, wa kfinī bi-ḥalālika ʿan ḥarāmika, wa aghninī bi-faḍlika ʿamman siwāk, wa nawwir qalbī wa qabrī, wa hdinī wa aʿidhni min al-sharri kullihi, wa jmaʿ li l-khaira. Allāhumma innī asʾaluka al-hudā wa al-tuqa wa al-ʿafāfa wa al-ghinā.

Our Lord, give us good in this world and good in the Hereafter, and protect us from the torment of the Fire. O Allah, I have greatly wronged myself and no one forgives sins except You, so grant me forgiveness from Yourself and have mercy on me. Indeed, You are the All-Forgiving, the Most Merciful. O Allah, transfer me from the humiliation of disobedience to the honour of obedience, and suffice me with Your lawful over Your unlawful, and enrich me with Your favour over needing anyone else. Illuminate my heart and my grave, guide me, and protect me from all evil. Gather for me all that is good. O Allah, I ask You for guidance, piety, temperance,[31] and wealth.[32]

And they include:

اللَّهُمَّ إِنَّكَ تَرَى مَكَانِي وَتَسْمَعُ كَلَامِي وَتَعْلَمُ سِرِّي وَعَلَانِيَتِي وَلَا يَخْفَى عَلَيْكَ شَيْءٌ مِنْ أَمْرِي، إِنِّي الْبَائِسُ الْفَقِيرُ الْمُسْتَغِيثُ الْمُسْتَجِيرُ، الْوَجِلُ الْمُشْفِقُ، الْمُقِرُّ الْمُعْتَرِفُ بِذَنْبِهِ، أَسْأَلُكَ مَسْأَلَةَ الْمِسْكِينِ، وَأَبْتَهِلُ إِلَيْكَ ابْتِهَالَ الْمُذْنِبِ الذَّلِيلِ، وَأَدْعُوكَ دُعَاءَ الْخَائِفِ الضَّرِيرِ، مَنْ خَشَعَتْ لَكَ رَقَبَتُهُ، وَذَلَّ لَكَ جَسَدُهُ، وَفَاضَتْ لَكَ عَيْنُهُ، وَرَغِمَ لَكَ أَنْفُهُ.

Allāhumma innaka tarā makānī wa tasmaʿu kalāmī wa taʿlamu sirrī wa ʿalāniyatī wa lā yakhfā ʿalayka shayʾun min amrī, innī l-baʾisu l-faqīru l-mustaghīth al-mustajīr, al-wajilu l-mushfiqu, al-muqirru l-muʿtarifu bidhanbihī, asʾaluka masʾalata l-miskīn, wa abtahilu ilayka ibtihāla l-mudhnibi al-dhalīl, wa adʿūka duʿāʾa l-khāʾifi al-ḍarīri man khashaʿat laka raqabatuhu, wa dhalla laka jasaduhu, wa fāḍat laka ʿaynuhu, wa raghima laka anfuhu.

O Allah, You see my place, hear my words, and know my secret and open matters. Nothing from my affairs is hidden from You. I am the desperate, the needy, the one seeking help, the one seeking refuge, the fearful, the anxious, the confessing sinner. I beg of You like the begging of the needy, I beseech You the beseeching of the sinful, the humiliated. I call upon You the call of the fearful, the blind, whose neck is humbled before You, whose body is bowed down to You, whose eyes overflow for You, and whose nose is lowered before You.

When the sun has set, they head towards Muzdelifah. To stand in ʿArafah for one moment between the sun’s passing its zenith and fajr on the day of Eid, at any moment, is sufficient, but the optimum is to combine between a part of the day and part of the night.

When the ḥājj reaches Muzdelifah, he combines maghrib and ʿishāʾ in the time of the latter[33] and also shortens the latter.[34] It is obligatory to remain there until after half the night has passed. If one departs before half the night has passed, one is obligated to slaughter an animal.[35] It is recommended to pick up stones for the ramī from Muzdelifah, and they are small pebbles. Then one prays fajr and then one heads to al-Maʿshar al-Ḥarām,[36] which is a small mountain at the end of Muzdelifah, and supplicates to Allah there. Part of one’s supplication should be:

اللَّهُمَّ كَمَا أَوْقَفْتَنَا فِيهِ وَأَرَيْتَنَا إِيَّاهُ، فَوَفِّقْنَا لِذِكْرِكَ كَمَا هَدَيْتَنَا، وَاغْفِرْ لَنَا وَارْحَمْنَا كَمَا وَعَدْتَنَا بِقَوْلُكَ وَقَوْلِكَ الْحَقُّ: ) فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍۢ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ( ) ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ(

Allahumma kama awqaftana fīhi wa araytana iyyahu, fawaffiqna lidhikrika kamā hadaytana, waghfir lana warḥamna kama waʿadtana biqawlika wa qawluka l-haqq:

O Allah, as You have brought us to stand in it and shown us it, give us the tawfīq to remember You, just as You have guided us. Forgive us and have mercy on us as you have promised when You said – and what You say is the truth: “When you go forth from ʿArafāt, remember Allah at the Sacred Landmark. Remember Him when He has guided you, even though before this you were astray. Then go forth from where the people go forth and seek Allah’s forgiveness. Allah is All-Forgiving, Most Merciful.” [al-Baqarah 2:198-199] Standing at al-Maʿshar al-Ḥarām is a sunnah.

It is recommended to remain standing at al-Maʿshar al-Ḥarām while facing the qiblah until al-isfār, which is when the sun has risen high enough such that it is possible to recognise faces. Then one departs in order to arrive at Mina after sunrise.

When the ḥājj arrive at Mina, he is obligated to stone Jamrat al-ʿAqabah, which is the largest jamrah and is in the west of Mina at the foot of the road to Makkah.

It is recommended to stand while doing the stoning and face the jamrah with Mina on one’s right and Makkah on one’s left. One should also stop doing the talbiyah at this point.

It is recommended to do takbīr with each pebble. One says:

أللهُ أكْبَر اللهُ أَكْبَر اللهُ أَكْبَر اللهُ أَكْبَر لَا إِلَهَ إِلَّا الله ُواللهُ أكْبَر اللهُ وَللهِ الْحَمْد

Allāhu Akbar Allāhu Akbar Allāhu Akbar Allāhu Akbar Lā ilāha ill Allāhu w Allāhu Akbar wAllāhu Akbar wa lillāhi l-ḥamd

Allah is greatest, Allah is greatest, Allah is greatest, Allah is greatest, there is no god but Allah, Allah is greatest, and Allah is greatest, and for Allah is all praise

It is recommended to throw with one’s right hand and to raise it high enough such that the white of one’s armpit is visible. As for the woman, she does not raiser her arm.

It is obligatory that the pebbles hit the target;[37] any pebble that fails to hit the target does not count.

When the ḥājj has finished his stoning, he sacrifices his hadī if he has a hadī with him. The hadī is the grazing livestock[38] that the ḥājj brings to give as a gift the people of Makkah and its sanctuary as a means of drawing nearer to Allah the Exalted.

Then one shaves or cuts one’s hair. For men, shaving is better, while cutting is better for women. Either one is an integral of the Ḥajj.[39]

When one has completed the stoning and the shaving, one has completed one’s partial release from iḥrām, which means it is now lawful for one to wear sewn clothes, apply scent, and so forth. The only matter that remains unlawful is women.[40]

After the shaving, one heads to Makkah to do seven circumambulations of the House, known as ṭawāf al-īfādah (the ‘going forth’ circumambulation), which is an integral; one’s Ḥajj is incomplete without it.

Then one performs a saʿī if one did not do a saʿī after the ṭawāf al-qudūm. Once the ḥājj has completed the stoning, shaving, and the ṭawāf al-īfāḍah, he has completed his full release from iḥrām and now women and contracting a marriage are permissible for him.

Then one returns to Mina to spend the night there; spending the night there is wājib and leaving it obligates the slaughter of an animal.

After the sun has passed it zenith,[41] i.e. after the time for ẓuhr has entered, the time for stoning starts. One stones the first jamrah with seven pebble, then the middle jamrah, and then the Jamrat al-ʿAqabah. It is obligatory to do them in this order.

Then one spends the second night at Mina and when the time for ẓuhr has entered,[42] the time for stoning starts. One stones the first jamrah, then then second jamrah, and then the Jamrat al-ʿAqabah.

When one has finished one’s stoning on the second day of the days of Tashrīq,[43] it is permissible for one to leave early, i.e. one may head towards Makkah and one’s actions of Ḥajj are finished.

However, if one wants to leave early, one must leave before sunset. If the sun sets and one is still in Mina, one must stay for a third night,[44] do the stoning after ẓuhr enters,[45] and then head to Makkah.

When the ḥājj wants to return to his people, he does one more ṭawāf of the Sacred House known as ṭawāf al-widāʿ (‘the farewell circumambulation’). This ṭawāf is wājib; an animal must be slaughtered if it is omitted. An exception is made for menstruating women; they leave without performing the ṭawāf al-widāʿ as it is lifted from them. After the ṭawāf al-widāʿ, one must not delay one’s departure. If one lingers in Makkah afterwards, one must repeat it.[46]

It is recommended to drink the water of Zamzam, and while drinking it one intends whatever goodness one wants. It is recommended to face the qiblah while drinking it.

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[1] Translated from al-Fiqh al-Manhajī ʿalā Madhhab al-Imām Shāfiʿī (Damascus: Dār al-ʿUlūm al-Insāniyyah, 1410/1989), 2:180-188)

[2] Ar. farḍ ʿayn.

[3] (tn): i.e. one performs a ghusl.

[4] (tn): i.e. a wraparound.

[5] (tn): i.e. a mantle.

[6] Ar. muḥrim bin-nusuk.

[7] (tn): i.e. sacrifice an animal.

[8] (tn): i.e. the person in iḥrām.

[9] Ar. ṭawāf al-qudūm.

[10] (tn): i.e. grant us peace and safety from harm while visiting You. See al-Qāḍī Abū at-Ṭayyib’s explanation of this supplication as quoted by Imam Yaḥyā an-Nawawī in al-Majmūʿ Sharḥ al-Muhadhdhib (Jeddah: Maktabah al-Irshād, n.d.) 8:12.

[11] (tn): the entire ṭawāf must be performed outside the Kaʿbah. Please see below.

[12] (tn): i.e. one circumambulation of the seven.

[13] Ar. ʿawrah.

[14] (tn): i.e. at-ṭahārah.

[15] (tn): i.e. one must have both wuḍūʾ and ghusl.

[16] (tn): For example, if one breaks one’s wuḍūʾ while performing one’s fourth circumambulation, which means one has completed three, one stops, performs wuḍūʾ, and then completes the remaining four.

[17] (tn): i.e. ar-Rukn al-Yamānī and the corner that contains the Black Stone.

[18] (tn): i.e. the area around the Kaʿbah in which the ṭawāf is performed.

[19] Ar. arkān.

[20] (tn): i.e. al-Yamānī.

[21] (tn): i.e. ‘the two Yemeni corners’.

[22] (tn): one climbs the equivalent of a man’s height, so that one can see the House through the gate (bāb) of the Masjid. See at-Taqrīrāt as-Sadīdah, 484, and ʿUmdat as-Sālik, 84.

[23] (tn): i.e. one of the obligatory seven.

[24] (tn): i.e. the ṭawāf of arrival, when the person performing the Ḥajj first arrives in Makkah.

[25] (tn): i.e. the ṭawāf that is an integral of the ʿUmrah or the ṭawāf al-īfādah (the ‘going forth’ circumambulation), which is an integral of the Ḥajj.

[26] (tn): i.e. ‘the day of quenching thirst’.

[27] (tn): i.e. the pilgrims, or those performing the Ḥajj. The singular is ḥājj.

[28] (tn): i.e. it does not nullify the Ḥajj or necessitate an expiation.

[29] (tn): i.e. jamʿ taqdīm.

[30] (tn): i.e. to say lā ilāha ill Allah.

[31] Ar. ʿafāf, i.e. avoiding and refraining from what is not permissible. See al-Minḥāj fī Sharḥ Ṣaḥīḥ Muslim, 1599.

[32] Ar. ghinā, i.e. the wealth of the soul and being independent of people and what they possess. See al-Minḥāj fī Sharḥ Ṣaḥīḥ Muslim, 1599.

[33] (tn): i.e. jamʿ taʾkhīr.

[34] (tn): i.e. one prays ʿishāʾ as two instead of four.

[35] Ar. damm.

[36] (tn): i.e. ‘the Sacred Landmark’.

[37] Ar. marmā, and this is the basin (ḥawḍ) that surrounds each jamrah (each of which is now a long wall) and where the pebbles are expected to gather. If one’s pebble were to hit the jamrah and then land outside the basin, it would not count.  See at-Taqrīrāt as-Sadīdah, 495.

[38] Ar. naʿam.

[39] (tn): i.e. one must do one or the other.

[40] (tn): i.e. sexual intercourse as well as touching a nongenital area with sexual desire, and this includes kissing and hugging. It is also unlawful for a muḥrim to get married or to contract a marriage for someone else, and such a marriage contract would be invalid. It is disliked (makrūh) to get engaged to marry or to act as a witness to a marriage contract. See ʿUmdat as-Sālik, 80-81.

[41] (tn): i.e. on the 11^th day of Dhul Ḥijjah.

[42] (tn): i.e. on the 12^th day of Dhul Ḥijjah.

[43] (tn): i.e. the 11^th, 12^th, and 13^th of Dhul Ḥijjah.

[44] (tn): unless one has an excuse, such as being delayed by traffic or one was busy getting ready to travel. See at-Taqrīrāt as-Sadīdah, 499.

[45] (tn): i.e. on the 13^th day of Dhul Ḥijjah.

[46] (tn): unless one has an excuse that is connected to travel, such as fastening one’s baggage, buying travel provisions etc. See ʿUmdat as-Sālik, 91.