Insight about the Rites of Hajj in Light of the Qur’aan, Sunnah, and Reports from the Companions

7/28/2019 Insight about the Rites of Hajj in Light of the Quraan, Sunnah, and Reports from the Companions

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Insight about the Rites of Hajjin Light of the Quraan, Sunnah,

and Reports from the Companions

By Abdul-Muhsin ibn Hamad al-Abbaad al-Badr

General Presidency for Affairs of the Two Sacred Mosques

Agency for Affairs of the Prophets Mosque

Translation Department

For FreeDistribution


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Copyright 2014 (1435h)

General Presidency for Affairs of the Two Sacred Mosques

gph.gov.sa


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Table of Contents

Introduction ............................................................................ 5Manners to be Observed during Hajj and Umrah ........... 8The Virtues of Hajj and Umrah .......................................... 12The Obligation of Hajj and Umrah.................................... 17Prerequisites (Shuroot) of Hajj and Umrah ........................ 21Pillars (Arkaan) of Hajj and Umrah ................................... 27Obligatory Rites (Waajibaat) of Hajj and Umrah .............. 31

Recommended Acts (Mustahabbaat)During Hajj and Umrah ............................................... 37

TheMeeqaatPoints with Respect to Place and Time ....... 38Prohibited Acts while in Ihraam........................................... 44Summarized and Detailed Descriptions

of Hajj and Umrah ........................................................ 60Preparation for Ihraam........................................................... 61

Ihraam....................................................................................... 62The Talbiyah............................................................................ 74Entering al-Masjid al-Haraam................................................ 79Tawaaf...................................................................................... 81Drinking Zamzam Water ...................................................... 91Saybetween as-Safaaand al-Marwah................................... 92Shaving or Shortening the Hair ........................................... 96Assuming Ihraamfor Hajj from Makkah on the

Eighth of Thul-Hijjah and Departing to Minaa ........ 97Being Present in Arafah ....................................................... 99A Collection of Duaa and Thikr

from the Quraan and Authentic Sunnah ................... 105Spending the Night in Muzdalifah ...................................... 129Rites Performed on the Day of Sacrifice ............................ 131Spending the Nights in Minaa

Throughout the Days of Tashreeq................................ 139Stoning theJamaraatDuring the Days of Tashreeq............ 141Farewell Tawaaf (Tawaaf al-Wadaa) ...................................... 148Visiting the Prophets Masjid r........................................... 148


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ijk

In the Name of Allaah, the Most Merciful, the Bestower of Mercy


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Introduction

All praise is due to Allaah, al-Malik(owner of all), al-Quddoos, as-Salaam (perfect in every way, absolved of anyimperfection). He obligated specific duties and decreed lawsperfectly. He designated the performance of Hajj to HisSanctified House as one of the pillars and tremendousfoundations of Islaam.

I testify that none has the right to be worshippedexcept Allaah alone, having no partner; Owner of infinitefavour, bounty, majesty and generosity. I further testify thatMuhammad r is His worshipping servant and Messenger;the exemplary role model and leader; the best of all whoestablished Salaat, gave Zakaat, performed Hajj and Umrah,and fasted.

May Allaah send salaah, salaam, and blessings uponhim, his noble and elite family, his Companions who guided

mankind and shone as lamps in the darkness, and upon allwho succeeded them, treading their path with clean heartsand acknowledging them with fine words,

{L K J I H G F E

W V U T S R Q P O N MzThey say: Our Lord, forgive us and our brothers whopreceded us in Eemaan, and do not place in our heartsany rancour towards those who have Eemaan. OurLord, You are Most Kind, Most Merciful. [al-Hashr(59):10]

It is well established among all Muslims thelearned and the lay that the greatest blessing bestowed by

Allaah upon all jinnand humans in the later generations wasthe sending of His noble Messenger, Muhammad may thefinest salaahand most perfect salaambe sent upon him tobring them out of the darkness into the light, and guidethem to the right path. Thus, he directed his Ummah to all


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good, warned them against every evil, and articulatelyconveyed the message.

Allaah has founded His sound, pristine, uprightreligion upon five pillars: the Shahaadah that none has theright to be worshipped except Allaah, and that Muhammadis His Messenger; establishing Salaat; paying Zakaat; fastingRamadaan; and performing Hajj at the Sanctified House ofAllaah. This is established in the well-known hadeeth ofJibreel where he questioned the Prophet r about Islaam,Eemaan, Ihsaan, the Hour, and its signs. At the end of the

hadeeth, the Prophet rsaid, That was Jibreel. He cameto teach you your religion. When the Prophet r wasasked about Islaam he said,

, , , ,

Islaam is that you testify that none has the right to beworshipped except Allaah, and that Muhammad is theMessenger of Allaah; establish Salaat; give Zakaat; fastRamadaan; and perform Hajj at the House if you areable to do so. Reported by Muslim (93) from Umar ibnal-Khattaabt.

In Saheeh al-Bukhaaree (8) and Saheeh Muslim (113),ibn Umar Csaid, The Messenger of Allaahrsaid,

: , , , , ,

Islaam is built upon five: testifying that none has the

right to be worshipped except Allaah, and thatMuhammad is the Messenger of Allaah; establishingSalaat; giving Zakaat; performing Hajj; and fastingRamadaan.


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The most tremendous and significant of these pillarsare the two testimonies: one for the sole right of worshipbelonging to Allaah, and the other for the Messengership ofHis Prophet, Muhammad r. These two testimonies dictatethat none be worshipped other than Allaah, and that acts ofworship conform to the directives of the Messenger ofAllaah r. A persons actions will be of no avail to him in thehereafter unless done sincerely for Allaah and in conformitywith the Sunnah of the Messenger of Allaah r.

The greatest pillar after the testimony is Salaat,

which is the cornerstone of Islaam. It inhibits from lewdnessand evil; it is the last aspect of the religion that will be lost aslong as this world exists; it is the first thing for which everyindividual will be held to account on the Day ofResurrection; and it forms a strong bond between theservant and his Lord due to its repeated performance fivetimes over the course of each day and night.

After Salaat comes Zakaat. Allaah has paired thesetwo pillars in many aayaat of the Quraan. The good ofZakaatextends to others, since not only does the one whogives it earn a tremendous reward, but it benefits the poorwho receive it as well. It is a small amount which Allaah hasobligated to be taken annually from the wealth of the rich.Its payment does not harm the rich, while the advantage ityields for the underprivileged is immense.

Following Zakaat is fasting one month of the year,that being Ramadaan.

Then comes the performance of Hajj which isobligatory only once in a lifetime.

Classical and contemporary scholars have writtenmany works about the rulings of Hajj and Umrah, somelengthy and others brief. One of the best summarized works

is that of our Shaykh, Abdul-Azeez ibn Abdillaah ibn Baaz?, entitled at-Tahqeeq wal-Eedaah li-Katheer min Masaail al-Hajj wal-Umrah waz-Ziyaarah alaa daw al-Kitaab was-Sunnah[translated in English under the title Verifying & Explaining


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Many Matters of Hajj, Umrah, & Ziyarah in the Light of theQuran & Sunnah]. It has been printed numerous times andtranslated into many languages. It has proven very usefuland gained widespread acceptance among students ofIslaam. The first edition in 1363h was printed at theexpense of King Abdul-Azeez ?. The author ?continuedto add further notes and research to subsequent editionsuntil his death in 1420h.

I desired quite some time ago to write a short workabout Hajj and Umrah, and Allaah made that desire a reality

this year, 1428h, in the form of this brief book which Ientitled, Tabseer an-Naasik bi-Ahkaam al-Manaasik alaa dawal-Kitaab was-Sunnah wal-Mathoor an as-Sahaabah [Insightabout the Rites of Hajj in Light of the Quraan, Sunnah, andReports from the Companions].

I ask Allaah, the Most Mighty and Majestic, to acceptthis work of mine; grant me reward for it; make it useful to

students of Islaam and all those who set out to theSanctified House of Allaah; reward all those who spread itand assist in doing so; grant the Muslims understanding oftheir religion, and make them steadfast upon the truth.Indeed, He hears all and responds.

Manners to be Observed

during Hajj and Umrah

1) The most crucial thing one must ensure whileperforming Hajj and Umrah is to make his actions sincerelyfor Allaah, free of showing off and ostentation, in order toattain the complete reward. In Saheeh Muslim (7475) AbooHurayrahtnarrated that the Messenger of Allaah rsaid,

: , ,


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Allaah, Most Glorious and Exalted, said: I haveabsolutely no need for a partner. If someone performs adeed in which he associates anything along with Me, Ishall reject him and his deed.

In Sunan ibn Maajah (2890), with a daeef chain ofnarration, Anas tnarrated that the Messenger of Allaah rsaid during his Hajj,

, O Allaah! A Hajj without wanting to be seen or heard

of by others. Ash-Shaykh al-Albaanee ? listed othernarrations in as-Silsilah as-Saheehah(2617) which strengthen itto the level of hasan li-ghayrihi.

2) One performing Hajj must endeavour to knowthe rulings of Hajj and Umrah so that he can perform themfrom a standpoint of clear knowledge. He should acquire abook about the topic, and among the most useful ones he

can obtain is that of our Shaykh Abdul-Azeez ibn Baaz ? mentioned previously and he should also ask the peopleof knowledge about things before doing them, so as to avoidmaking any errors.

3)On the journey for Hajj, one should be keen tomaintain the company of good people from whom he canacquire knowledge and admirable conduct. In Saheeh al-Bukhaaree(5534) and SaheehMuslim(6692) Aboo Moosaa al-Ashareetreported that the Prophet rsaid,

, , , ,

, , Good and bad company are like a musk seller and ablacksmith. The musk seller will either give you some,or you will buy some from him, or you will find apleasant scent from him. The blacksmith will either


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burn your clothes, or you will find a repulsive scentfrom him.

4) One must take enough money with him on hisjourney so that he will not need anything from others. TheMessenger of Allaah rsaid,

, When someone refrains from asking of people anddesiring what they have, Allaah shall make himcontent; and when someone tries to be independent of

needing other people, Allaah shall enrich him.Reported by al-Bukhaaree (1469) and Muslim (2424) fromAboo Saeed al-Khudreet.

5) One should adorn himself with noble conductand deal with others in a respectable fashion. The Messengerof Allaah rsaid,

,

,

Observe Taqwaa of Allaah wherever you may be;follow up a bad deed with a good deed and it will wipeit out; and behave well towards others. Reported by at-Tirmithee (1987) with a hasanchain of narration from AbooTharrt.

Also in Saheeh Muslim (4776) is the narration ofAbdullaah ibn Amr ibn al-Aas C from the Prophet r, aportion of which says,

, , ,

Thus, if someone wishes to be saved from the hellfireand admitted to Jannah, he must ensure that deathfinds him in a state where he has Eemaanin Allaah andthe Last Day, and he must do to others what he wishesto be done to him, meaning that he should treat others in


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the manner which he would like them to treat him.6)One should occupy himself with thikrof Allaah,

duaa, seeking forgiveness, and saying only good things. Heshould fill his time doing things that will have a praiseworthyresult in this life and the hereafter. The Messenger of Allaahrsaid,

Whoever has Eemaanin Allaah and the Last Day musteither speak good or remain silent. Reported by al-

Bukhaaree (6475) and Muslim (74) from Aboo Hurayrah t.The Messenger of Allaah ralso said,

:There are two blessings which many people misuse:health and free time. Reported by al-Bukhaaree (6412)from ibn Abbaas C.

7)One must beware of harming others, whether byword or deed, based on the statement of the Messenger ofAllaah r,

The Muslim is he from whose tongue and hand theMuslims are safe. Reported by al-Bukhaaree (10) andMuslim (64).

If afflicted with the bad habit of smoking, one mustalso beware of harming others with the repulsive smell of hissmoke. In fact, he must stop smoking altogether and repentto Allaah U, because smoking is detrimental to health andwastes wealth.

A Muslim should strive his utmost to personify thesefine characteristics and manners in all situations, especially

while on his journey for Hajj and Umrah.


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The Virtues of Hajj and Umrah

The virtues of Hajj and Umrah have beenestablished by narrations from the Messenger rincluding:

1)His rstatement,

,

The performance of Umrah is expiation for what

occurred between it and the previous Umrah, and thereis no reward for the Hajj which is mabroorother thanJannah. Collected by al-Bukhaaree (1773) and Muslim(3289) from Aboo Hurayraht.

2)His rstatement,

,

Regularly perform Hajj and Umrah, and follow onewith the other, for the two of them eliminate povertyand sins just as the blacksmiths bellows eliminate theimpurities of iron, gold, and silver. And there is noreward for the Hajj which is mabroor other thanJannah. Collected by at-Tirmithee (810), ibn Khuzaymahin his Saheeh (2512), and an-Nasaaee (2631) from ibnMasood t, and their chains of narration are hasan. An-Nasaaee (2630) also collected it with a saheeh chain ofnarration from ibn Abbaas C, but without the additiongold and silver until the end of the narration.

3)Aaishah, mother of the mumineenz, said, ,?

:!


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Messenger of Allaah, we consider Jihaad as the best deed,so shouldnt we then participate? He responded, No. Thebest Jihaad for you is a Hajj which is mabroor.Collected by al-Bukhaaree (1520).

Al-Haafith noted in al-Fath (3/382) that thediacritical marking according to most scholars is lakunna,addressing women. It has also been narrated with thediacritical marking as laakinna, meaning rather which isused to convey a contrast. He said, The first is mostappropriate because it includes both the virtue of Hajj as

well as the answer to her question aboutJihaad. Ibn Hajarsstatement is further supported by the fact that the contrastconveyed by the word rather may be misconstrued tomean that Hajj is more virtuous than Jihaad, and this iscontrary to what is clearly mentioned in the upcomingnarration of Aboo Hurayraht.

This hadeeth was also reported by ibn Maajah (2901)

and ibn Khuzaymah in his Saheeh(3074) from Aaishah zwith the wording, ,? : , :

Messenger of Allaah, is there any Jihaad obligatory uponwomen? He said, There is Jihaad prescribed for themwhich involves no combat: Hajj and Umrah.

4)Aboo Hurayrah tnarrated that the Messenger ofAllaah rwas asked,

? : ,:? : ,: ? :

Which deed is best? He replied, Having Eemaan inAllaah and His Messenger. He was further asked, Thenwhich? and he replied, Performing Jihaad for the sakeof Allaah. He was asked once again, Then which? and he


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replied, A Hajj that is mabroor. Collected by al-Bukhaaree (26) and Muslim (248).

5)Aboo Hurayrah t said, I heard the Prophet rsaying,

If someone performs Hajj for Allaah, while refrainingfrom intercourse and its precursors, as well as sins, heshall return absolved from his sins just as the day hismother gave birth to him. Collected by al-Bukhaaree

(1521) and Muslim (3291).6)His rstatement to Amr ibn al-Aas t,

? ? ?

Amr, didnt you know that Islaam wipes away what

was before it; and that Hijrah wipes away what wasbefore it; and that Hajj wipes away what was before it?Collected by Muslim (321).

Hajj is mabroor when the Muslim performs it inconformity with the Sunnah of the Messenger r, asindicated by the hadeeth of Jaabirtin which the Messengerof Allaah rsaid,

, Learn your rites of Hajj. I do not know, perhaps I maynot perform Hajj again after this Hajj of mine.Collected by Muslim (3137). An-Nasaaee also collected it(3062) with a saheehchain of narration satisfying the criteriaof al-Bukhaaree and Muslim, but with the followingwording,

, ,

People, learn your rites of Hajj. I do not know,


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perhaps I may not perform Hajj again after this year ofmine.

For Hajj to be mabroor, one must also stay away frommarital relations, sins, and everything that is prohibited whilein the state of Ihraam. The indicator of a Muslims Hajj beingmabrooris for him to transform after Hajj from bad to good,or from good to even better. If he was afflicted withcommitting sins prior to Hajj, he must sincerely repentduring Hajj, completely abandon the sins, regret what he haddone, and firmly resolve to not return to them in the future.

If the sins involved taking the property of others, he mustreturn those things to them unless they pardon him. If thesins involved harm done to others by word or deed, he mustseek their pardon, unless he knows that informing them willlead to greater evil, division, or hatred. In that case, hesimply seeks their pardon with general words while praisingthem as they rightfully deserve, and also praying for them.

Thus, by performing Hajj, he opens for himself the gates ofgoodness, and begins a new life filled with Taqwaaof Allaah,and diligent obedience to the commands of Allaah. If onewas in a bad state prior to Hajj and he remains soafterwards, that is an indication that he was unsuccessful inattaining a Hajj that is mabroor.

The sins expiated by good deeds such as Salaat,Hajj, and others are the minor ones, as in the statement ofAllaahU,

{ zIf you avoid the major sins from which you areforbidden, We shall forgive you for your lesser sins. [an-Nisaa (4):31]. It is also based on the statement of theProphet r,

, , ,


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The five daily prayers, one Friday to the next Friday,and one Ramadaan to the next Ramadaan are expiationfor what occurred between them, as long as the majorsins are avoided. Collected by Muslim (552) from AbooHurayraht.

Major sins, however, are only expiated byrepentance. Hence, when one performing Hajj repents fromsins, major and minor, he returns from Hajj sinless, just asthe day his mother bore him. However, if he does notrepent from them, and still commits them or is determined

to do so, he will be held to account for that.Regarding the statement of AllaahU,

{ ~

zWhoever does a good deed shall have the reward of

ten like it, and whoever does a bad deed shall receiveno recompense except for it alone, and no wrong shallbe done to them [al-Anaam (6):160], ibn Katheercommented

You must realize that any time a person does notcommit a sin, he is one of three people.

The first is a person who forsakes the sin

for Allaah. Thus, a good deed is recorded forhim, due to him avoiding the sin for Allaah, theMost Exalted. This deliberate avoidance involvesaction and intention, and this is why a good deedis recorded for him, as reflected by the wordingof some narrations in the saheeh collections[Muslim (336) and similar to it al-Bukhaaree(7501)]

since he left it for My sake.

The second type is a person who leavesthe sin out of forgetfulness or being oblivious to


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it. Thus, nothing is recorded for or against him,because he neither intended good nor committedevil.

The third type is a person who desistsfrom the sin out of inability and laziness, afterhaving sought out the means that would enablehim to commit the sin. Such an individual isconsidered the same as one who actually commitsit, as reported in a saheeh narration where theProphet rsaid,

, : !? :

If two Muslims confront each other withtheir swords drawn, the assassin and thevictim will both be in the hellfire. They said,

Messenger of Allaah! This applies to theassassin, but what about the victim?He replied,He eagerly desired to kill his companion.[Collected by al-Bukhaaree (31) and Muslim(7253) from Aboo Bakraht].

The Obligation of Hajj and Umrah

Hajj and Umrah are both obligatory as soon as oneis able to perform them. They are obligatory once in alifetime, and whatever is beyond that is optional. They mayalso become obligatory if someone vows to do so. Thus, ifsomeone makes a vow to perform Hajj or Umrah, it isobligatory for him to fulfill his vow. Furthermore, when onebegins an optional Hajj or Umrah, he must complete it

based on the statement of AllaahU,

{ zAnd complete Hajj and Umrah for Allaah. [al-Baqarah(2):196].


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Hajj is obligatory based on evidence from theQuraan, Sunnah, and scholarly consensus. AllaahUsays,

{ z

And performance of Hajj at the House is an obligationpeople must fulfill for Allaah if able to do so; and ifanyone rejects it, then Allaah does not need any of Hiscreation. [Aali Imraan(3):97].

The Prophet rsaid,

: , , , , ,

Islaam is built upon five: testifying that none has theright to be worshipped except Allaah, and that

Muhammad is the Messenger of Allaah; establishingSalaat; giving Zakaat; performing Hajj; and fastingRamadaan. Collected by al-Bukhaaree (8) and Muslim(113) from Abdullaah ibn Umar C.

The Prophet ralso said in the well-known hadeethof Jibreel,

,

, , ,

Islaam is that you testify that none has the right to beworshipped except Allaah, and that Muhammad is theMessenger of Allaah; establish Salaat; give Zakaat; fast

Ramadaan; and perform Hajj at the House if you areable to do so. Collected by Muslim (93) from Umar ibnal-Khattaabt.


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There is also the narration from Aboo Hurayrah twhere he reported that the Messenger of Allaah rdelivereda sermon in which he said,

, : , ?

: , People, Hajj has been prescribed for you, so perform

Hajj. A man inquired, Every year, Messenger of Allaah?The Messenger of Allaah r remained quiet until the manasked thrice, and he rthen said, Were I to say yes, thatwould become obligatory and you would not be able todo so Collected by Muslim (3257).

Additionally, there is consenus among the Muslimscholars about the obligation of Hajj for anyone who fulfills

the necessary prerequisite conditions.With respect to Umrah, there are narrations whichestablish that it is obligatory:

1) Aaishah z inquired, Messenger of Allaah, isthere anyJihaadobligatory upon women? He replied, , : Yes. There is Jihaad prescribed for them whichinvolves no combat: Hajj and Umrah.

Collected by al-Imaam Ahmad (25322), ibn Maajah (2901), and ibnKhuzaymah (3074). Its chain of narration collected byAhmad and ibn Maajah satisfies the criteria of al-Bukhaareeand Muslim. Ibn Khuzaymah commented after this hadeeth,His rsaying that theJihaadprescribed for them is Hajj andUmrah shows that Umrah, like Hajj, is obligatory since

what is apparent from him saying prescribed for them(alayhinna) is its obligation. It would be incorrect to use theexpression prescribed for something if it is just optionaland not obligatory.


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2) The statement of the Prophet r which wasnarrated by Umartin the hadeeth of Jibreel,

, , , , ,

, , Islaam is that you testify that none has the right to beworshipped except Allaah, and that Muhammad is the

Messenger of Allaah; establish Salaat; give Zakaat;perform Hajj and Umrah; perform ghusl fromjanaabah; perform wudoo completely and perfectly;and fast Ramadaan. Collected by ibn Khuzaymah (3065)with a saheeh chain of narrators who are all thiqah (havingsound integrity and impeccable retention), and also by ad-Daaraqutnee (2/282) who said, It has a verified saheehchain

of narration.3)Aboo Razeen al-Uqayleetnarrated that he wentto the Prophet rand said, Messenger of Allaah, my fatheris an old man who cannot perform Hajj or Umrah, or evensit on a mount. He responded,

Perform Hajj on behalf of your father, and performUmrah [on his behalf]. Collected by at-Tirmithee (930)who said, This is a hasan saheehhadeeth, and it fulfills thecriteria of Muslim.

4) As-Subayy ibn Mabad said to Umar ibn al-Khattaab t, Ameer al-Mumineen, I used to be a Christianbedouin and I later accepted Islaam. I was eagerly lookingforward to participating in Jihaad, but I found out that Hajj

and Umrah are obligatory for me to perform. So, I went toa man among my people and he told me, Combine the twoof them [Hajj and Umrah] and offer the sacrifice that iswithin your means. Thus, I set out with the intention of


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combining them. Umar tsaid to him, You were guidedto the Sunnah of your Prophet r. Collected by AbooDaawood (1799) with a saheeh chain of narrators satisfyingthe criteria of al-Bukhaaree and Muslim.

Prerequisites (Shuroot)of Hajj and Umrah

Hajj and Umrah are both obligatory upon every

Muslim who is of sound mind, mature, free, and capable;there is an additional sixth prerequisite for women, which isthat they must have a mahramwho will travel with them.

[1) Islaam]A non-Muslim is not commanded to perform Hajj

or Umrah prior to accepting Islaam. Even if he was toperform them, neither would be deemed valid because he

must have Eemaan first in order to fulfill the foundationalobligation. However, he will still be held to account for thesubsidiary branches of the Shareeah stemming from thatfoundation, according to the correct scholarly view aboutthis issue. AllaahUhas said,

{y{z

} | ~ z

And punishment and destruction await those whoassociate partners with Allaah; those who do not giveZakaat and they deny the hereafter. [Fussilat (41):6-7].This view is also based on the answer given by kuffaaras towhy they entered the hellfire:

{ z

They said:We were not among those who prayed; we


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did not feed the poor; we would indulge in ill-talk alongwith others; and we used to deny the Day ofReckoning; until death came to us. [al-Muddaththir(74):43-47]. Allaah also said,

{r x w v u t s yz

Thus, he neither had Eemaan nor did he pray.Instead, he belied and turned away.[al-Qiyaamah(75):31-32].

The reason behind addressing them about the

subsidiary branches is that they shall be taken to account forneglecting both the foundations and the branches. For thisreason, the kuffaarwill be at various depths in the hellfire,just as the Muslims will be at various ranks in Jannah. Thedisparity among the kuffaar in the depths of the hellfire isbased on the severity of their kufr; the munaafiqoon, majoos,and people of the scripture, for instance, have varying

degrees of kufr. The disparity is also based on the extent oftheir harm and how much they divert others from the pathof Allaah. This is as AllaahUsaid,

{F E D C B A

M L K J I H Gz

Those who committed kufr and diverted others fromthe path of Allaah We shall increase them in tormentbeyond their punishment due to the corruption theyspread. [an-Nahl (16):88]. Ibn Katheer explained that thismeans punishment for their kufr and punishment fordiverting people from following the truth. Allaah U alsosaid,

{ z

Indeed, those who committed kufr after having


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Eemaan, and then increased in kufr, their repentancewill not be accepted, and they are the ones who areastray. [AaliImraan(3):90]. Allaah also said,

{

zCertainly, those who commit kufrand persist in doingso Allaah shall never forgive them or guide them toany path; except the path to the hellfire, to abide there

eternally. [an-Nisaa (4):168-169].

[2) Sound Mind]A mentally unsound person is not commanded to

perform Hajj or Umrah, and neither would be valid if hewas to perform them, due to him lacking the faculty ofreasoning. This is based on the statement of the Prophet r,

:, ,

The pen has been lifted from three: the sleeping untilhe wakes, the young until he matures, and the insaneuntil he regains his mental faculty. Collected by AbooDaawood (4403) from Alee t with a saheeh chain of

narration which satisfies the criteria of al-Bukhaaree andMuslim. There are also saheeh narrations about this fromAaishah and ibn Abbaas y.

[3 and 4) Maturity and Freedom]Hajj and Umrah are not obligatory upon a child or

slave. However, if they were to perform them, that would beacceptable as an optional Hajj or Umrah, and whoever

brought them would be rewarded as well. This is based onthe narration from ibn Abbaas Cwhere he said, A womanraised her child up and said, Messenger of Allaah, is his Hajjvalid? He replied,


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, Yes; and you will be rewarded. Collected by Muslim(3254).

Also, al-Bukhaaree collected in his Saheeh(1858) thatas-Saaib ibn Yazeed Csaid, I was taken for Hajj with theMessenger of Allaah rwhen I was seven years old.

However, that does not fulfill the obligatory Hajjwhich a pillar of Islaam. Therefore, when a child matures, ora slave is freed, he must perform Hajj again. This is based on

the statement of ibn Abbaas C, Memorize the followingfrom me, and do not say it is the statement of ibn Abbaas.Any slave taken for Hajj by his master must perform Hajjonce free, and any child taken for Hajj by his family mustperform Hajj once becoming an adult... Collected by ibnAbee Shaybah (14875) with a saheehchain of narration. IbnAbee Shaybah was a Shaykh of al-Bukhaaree and Muslim,

and his chain of narration fulfills their criteria. In addition,al-Bayhaqee (4/325) collected this same narration, but in hisversion it was quoted as a statement of the Messenger ofAllaah r himself. Also, the fact that ibn Abbaas C said,Memorize the following from me, and do not say it is thestatement of ibn Abbaas, implies that it was said by theMessenger of Allaah r.

[5) Ability]To perform Hajj, one must also be both physically

and financially capable, based on the statement of AllaahU,

{ zAnd performance of Hajj at the House is an obligationpeople must fulfill for Allaah if able to do so. [Aali

Imraan (3):97]. Therefore, Hajj and Umrah are notobligatory for someone unable to perform them due to oldage, chronic illness, or lacking sufficient funds despite beingable-bodied. If someone has enough money, but is notphysically able, he must depute someone else to perform


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Hajj and Umrah on his behalf. This is permissible based onthe previously mentioned narration of Aboo Razeen al-Uqaylee, where he went to the Prophet r and said,Messenger of Allaah, my father is an old man who cannotperform Hajj or Umrah, or even sit on a mount. TheProphet r responded, Perform Hajj on behalf of yourfather, and performUmrah [on his behalf].

In addition al-Fadl ibn Abbaas C narrated that awoman from Khatham came during the year of the FarewellHajj and said, Messenger of Allaah, the obligation from

Allaah upon His servants to perform Hajj has found myfather as an old man who can no longer sit upright on amount. Would it fulfill the obligation if I perform Hajj onhis behalf? He replied, Yes. Collected by al-Bukhaaree(1854) and Muslim (3252). This narration also shows thevalidity of a woman performing Hajj on behalf of a man.

If someone dies without performing Hajj, a

sufficient amount if available is to be set aside from hisestate, and it is acceptable for someone else to perform Hajjon his behalf. This is based on the narration of Buraydah ibnal-Husayb twhich mentions that a woman whose motherdied said to the Prophet r, She never performed Hajj.Should I perform Hajj on her behalf? He replied,

Perform Hajj on her behalf. Collected by Muslim(2697).

A physically and financially able woman is still notconsidered legally capable without the presence of a mahramwho will perform Hajj with her. This is based on thestatement of the Prophet r,

, : ,


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, , : A woman must not travel without a mahram, and noman may enter her presence unless a mahram is withher. A man said, Messenger of Allaah, I wish to join acertain army, but my wife wishes to perform Hajj. He toldhim, Go with her. Collected by al-Bukhaaree (1862) andMuslim (3272) from ibn Abbaas C. Here, the Prophet radvised the questioner not to participate inJihaadso that hecould accompany his wife for Hajj.

If a woman performs Hajj without a mahram, herHajj is valid; however, she is sinful for having travelledwithout a mahram. The presence of a mahramis a prerequisitefor the obligation of Hajj upon her, but not for its validity. Awoman residing in Makkah may perform Hajj withtrustworthy company since performing Hajj from Makkahdoes not involve travel. For her, there is no prerequisite

condition of having a mahram.A womans mahram can be her husband, as well asanyone whom she is permanently prohibited from marrying,either based on lineage or any other legitimate reason. Themahram based on lineage includes her father, son, brother,paternal uncle, and maternal uncle.

Other legitimate reasons that make someone amahramare the relationships which result from nursing andmarriage. The mahrambased on relationships resulting fromnursing includes her milk-father, milk-son, milk-brother, andpaternal and maternal milk-uncles. The mahram based onrelationships resulting from marriage include her father-in-law [husbands father], stepson [husbands son], stepfather[mothers husband] who has consummated the marriage,and son-in-law [daughters husband].

Legitimate reasons was mentioned to exclude amulaain (former husband from a marriage dissolved due toaccusation of adultery). Although the woman is permanentlyprohibited from marrying that man, he is still not a mahram


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for her.Likewise, a man is not a mahramfor a woman whom

he cannot marry for a temporary reason, such as his wifessister, her paternal aunt, maternal aunt, and her niece[brothers or sisters daughter], because one can only be amahram for someone to whom marriage is permanentlyimpermissible.

Pillars (Arkaan) of Hajj and Umrah

The pillars are those acts which must be completedand may not be substituted by anything else. Umrah hasthree pillars: Ihraam, Tawaaf, and Say. Hajj also has thesethree as essential elements along with an additional fourth,which is being present at Arafah.

[1) Ihraam]Ihraamis the intention to commence the rites of Hajj

or Umrah, and such does not take place without firmintention in the heart, based on the saying of the Prophet r,

, Indeed, all actions are only by intentions, and everyperson shall certainly have only what he intended.Collected by al-Bukhaaree (1) and Muslim (4927) from

Umar ibn al-Khattaab t. Ibn al-Munthir said in al-Ijmaa(pg. 55), The scholars have agreed that if someone intendedto commence Hajj, but mistakenly said Umrah in his initialTalbiyah, or intended Umrah but said Hajj, the intention inhis heart is what is given consideration, not the statement heuttered.

[2 and 3) Tawaaf and Say]

The Tawaaf which is a pillar of Hajj is Tawaaf al-Ifaadah, and it is performed after departure from Arafah andMuzdalifah, based on the statement of AllaahU,

{ z


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And they must perform Tawaaf at the ancient,protected House. [al-Hajj(22):29]. It is also based on thenarration from Aaishah zwhere she said, We performedHajj with the Messenger of Allaah r, and after performingTawaaf al-Ifaadah on the Day of Sacrifice, Safiyyah had hermenses. The Prophet rdesired from her what a man desiresfrom his wife, so I told him, , :?

: , :Messenger of Allaah, she is on her menses. He said, Is shegoing to keep us back? They replied, Messenger ofAllaah, she performed Tawaaf al-Ifaadah on the Day ofSacrifice, so he said, Then leave. Collected by al-Bukhaaree (1733) and Muslim (3223).

His statement, Is she going to keep us back

meant is she going to detain us in Makkah until her mensesfinish and she then performs Tawaaf al-Ifaadah? IbnQudaamah commented on this in al-Mughnee(5/311) saying

[Tawaaf] is a pillar of Hajj without which Hajjremains incomplete. We do not know of anyscholarly contention about this, as Allaah Usaid,And they must perform Tawaaf at theancient, protected House

. Ibn Abdil-Barr saidit is among the mandatory duties (faraaid) of Hajjand there is no scholarly contention about that.

The Tawaaf which is a pillar of Umrah is the firstone performed upon arriving in Makkah. The author ofBidaayah al-Mujtahid(1/344) said, The scholars have agreedthat there is no [Tawaaf] obligatory upon someone

performing Umrah except Tawaaf al-Qudoom, and thatrefers to the Tawaafduring Umrah. Ibn Qudaamah also saidin al-Mughnee (5/312) while discussing the evidences forTawaaf al-Ifaadah being a pillar (rukn) of Hajj, And sinceHajj is one of the two sets of rites performed, Tawaaf is a


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pillar of it just as it is for Umrah.Linguistically, Umrah means a visit. In the legal,

religious context, it refers to visiting the Kabah to performTawaaf there, along with Say between as-Safaa and al-Marwah. The Prophet r performed Tawaaf around theKabah and Say between as-Safaa and al-Marwah duringUmrah al-Qadaa and Umrah from al-Jiirraanah. Al-Bukhaaree (1793) and Muslim (2999) collected the narrationwhere Amr ibn Deenaar said, We asked ibn Umar Cif itwas permissible for a person who finished Tawaaf during

Umrah, but not Say between as-Safaa and al-Marwah, toengage in marital relations with his wife. He told us, TheProphet rcame, performed seven circuits of Tawaafaroundthe House, performed two rakah of prayer behind theMaqaam, and went between as-Safaa and al-Marwah seventimes; and you have for yourselves, in the Messenger ofAllaah, a fine example.

Thus, Sayfor Umrah is done after Tawaafbased onthe action of the Prophet rwhen he performed Umrah al-Qadaa and Umrah from al-Jiirraanah, as well as thenarration of ibn Umar C.

The Sayof Hajj is to be done after Tawaaf al-Ifaadahby anyone performing Tamattu. As for those performingQiraanor Ifraad, Saymay be done following either Tawaaf al-

Qudoom or Tawaaf al-Ifaadah. If one does not perform Sayafter Tawaaf al-Qudoom, he must do so after Tawaaf al-Ifaadah.AllaahUsaid,

{ {z y x w v u

~ } |zIndeed, as-Safaa and al-Marwah are among the rites ofAllaah. Thus, when someone comes to the House forHajj or Umrah, there is no sin upon him forperforming Say between the two of them. [al-Baqarah(2):158].


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Also, the Messenger of Allaah r said, People,perform Say. Indeed, Sayhas been prescribed for you.Collected by ad-Daaraqutnee (2/255), and al-Bayhaqee alsocollected it (5/97) through ad-Daaraqutnees chain ofnarration. The narrators of ad-Daaraqutnee are thiqah(having sound integrity and impeccable retention) except forMaroof ibn Mushkaan, and ibn Hajar said in at-Taqreebthathe is sadooq (a narrator with sound integrity and goodretention). Therefore, the chain of narration for this hadeethis hasan. An-Nawawee graded it hasan in al-Majmoo (8/82),

and al-Mizzee and ibn Abdil-Haadee both graded it saheeh.The interested reader can refer to Irwaa al-Ghaleel(1072) ofash-Shaykh al-Albaanee?where he mentioned other routesof narration for this hadeeth.

Aaishah z said, Allaah does not consideranyones Hajj or Umrah complete if he does not performSay between as-Safaa and al-Marwah. Collected by al-

Bukhaaree (1790) and Muslim (3080). Ibn Jareer in hisTafseerof the aayahfrom Soorah al-Baqarah mentioned thisnarration with a slight variation in wording which says, Iswear! If someone does not perform Saybetween as-Safaaand al-Marwah, he has not performed Hajj because Allaah,Most Glorious and Exalted, said Indeed as-Safaa and al-Marwah are among the rites of Allaah. Its chain ofnarration satisfies the criteria of al-Bukhaaree and Muslim.

There is scholarly consensus about these three beingpillars of Hajj and Umrah, with the exception of Saywhichthe majority of scholars regard as a pillar.

[4) Being Present at Arafah]The additional fourth pillar which applies to Hajj is

being present at Arafah. AllaahUhas said,

{ o n m lzTherefore, when you depart from Arafaat [al-Baqarah(2):198]. Departure from Arafah can only take placeafter having already been there. Being present at Arafah is


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the pillar of Hajj which, if missed, renders ones Hajj null.This is based on the narration of Abdur-Rahmaan ibnYamartwho said, I saw some people from Najd come toMessenger of Allaah rwhile he was in Arafah. They said,Messenger of Allaah, how is Hajj to be performed? Hereplied,

, Hajj is Arafah, so whoever comes [to Arafah] beforeFajr prayer, during the night of Muzdalifah, his Hajj is

valid. This narration is in the four Sunancollections, andthis is the wording collected by ibn Maajah (3015). It has asaheeh chain of narration which satisfies the criteria of al-Bukhaaree and Muslim, except for Bukayr ibn Ataa who isthiqah. Ibn al-Munthir said in al-Ijmaa (pg. 64), The scholarshave agreed that being present at Arafah is mandatory, andthere is no Hajj for someone who was not present at

Arafah.

Obligatary Rites (Waajibaat)of Hajj and Umrah

The obligatory rites of Hajj and Umrah are thoseacts which must be performed. If one omits any obligatory

rite, he must compensate for it by offering a sacrifice. He isnot permitted to eat from the sacrifice, and instead mustdistribute it to the needy of the haram. This is based on thestatement of ibn Abbaas C, Whoever forgot or omittedany of his rites must offer a sacrifice. Collected by Maalikin al-Muwatta (1/419) with a saheehchain of narration.

There are two obligatory rites for Umrah and seven

for Hajj.1) Assuming Ihraamfrom the Meeqaat

The Messenger rdelineated these places and said,


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, ,

, They are for their residents, as well as everyone whocomes to them from elsewhere, intending to performHajj or Umrah. If someone resides within thoseboundaries, he assumes Ihraam from wherever he setsout; even the residents of Makkah assume IhraamfromMakkah. Collected by al-Bukhaaree (1845) and Muslim

(2804) from ibn Abbaas C. Thus, if someone comes to anymeeqaat point and wishes to perform Hajj or Umrah regardless of whether or not he is a resident of the areaspecific to that meeqaat he must assume Ihraamfrom it.

2) Shaving the Head or Shortening the HairUpon Exiting Ihraam

This applies to both Hajj and Umrah. Allaah U

said,

{

zAllaah shall most certainly fulfill for His Messengerthe vision he saw with truth. You shall indeed enter al-

Masjid al-Haraam, if Allaah wills, in safety; some withheads shaved and some with hair shortened, having nofear. [al-Fath(48):27], and also based on His statement,

{ zAnd do not shave your heads until the sacrificialanimal reaches the place of sacrifice. [al-Baqarah

(2):196]. Doing so is also based on the statement of theMessenger r,


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: ,?

: : ,? : : ,? :

O Allaah, forgive those who shave their heads. Thepeople asked, Messenger of Allaah, what about those who

shorten their hair? He said, O Allaah, forgive those whoshave their heads. They said, Messenger of Allaah, whatabout those who shorten their hair? He said, O Allaah,forgive those who shave their heads. They said,Messenger of Allaah, what about those who shorten theirhair? He said, And those who shorten their hair.Collected by al-Bukhaaree (1728) and Muslim (3148) from

Aboo Hurayraht.Assuming Ihraam from the meeqaat and shaving orshortening the hair are obligatory rites in both Hajj andUmrah.

As for the obligatory rites which are specific to Hajj:

3)Remaining inArafah Until Sunsetif there During the Daytime

In describing how the Prophet r performed Hajj,Jaabir tmentioned, He remained there until the sun hadset, its yellowness had faded somewhat, and the disc haddisappeared. Collected by Muslim (2950). The Prophet ralso said, , Learn your rites of Hajj. I do not know, perhaps I maynot perform Hajj again after this Hajj of mine.Collected by Muslim (3137) from Jaabirt.


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4)Spending the Night in MuzdalifahAllaahUsaid,

{ q p o n m lt s rz

Therefore, when you depart from Arafaat, engage inthikr of Allaah at al-Mashar al-Haraam. [al-Baqarah(2):198]Al-Mashar al-Haraamrefers to Muzdalifah.

It is also based on the Prophet r having spent allnight there until the morning, and granting a concession tothe weak among women and children to leave for Minaatowards the end of the night. This was collected by al-Bukhaaree (1676) and Muslim (3130) from ibn Umar C. Itwas also collected by al-Bukhaaree (1677) and Muslim(3126) from ibn Abbaas C. The fact that the Prophet rgranted this concession implies that it is obligatory to spend

the night in Muzdalifah, because if that was not the casethere would be no need to grant a concession.

5) Stoning theJamaraat

StoningJamrah al-Aqabah on the Day of Sacrifice, before orafter zawaal, and stoning the three jamaraat after zawaalduring the days of tashreeq also comprise an obligatory rite.

Jaabir t stated, The Messenger of Allaah r stoned the[third] jamrah on the Day of Sacrifice in the morning. Onsubsequent days, he did so after zawaal(once the sun beganits descent after midday). Collected by Muslim (3141).

Ibn Abbaas Calso narrated,

, :

: : : : The Prophet rwas asked questions while in Minaa on the


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Day of Sacrifice to which he replied, There is no harm indoing that. A man said, I shaved my head beforesacrificing. He r responded, Sacrifice and there is noharm in doing that. He said, I stoned after zawaal. Herreplied, There is no harm in doing that. Collected byal-Bukhaaree (1735).

This is further supported by the statement ibn UmarCwho said, [On the days of tashreeq] we would wait untilafter zawaal and then stone. Collected by al-Bukhaaree(1746). In addition, the narration from Aasim ibn Adee t

mentions that the Messenger of Allaah r grantedconcession to the shepherds allowing them not to spend thenight [in Minaa]. They would stone on the Day of Sacrifice,and were allowed to combine stoning for the following twodays in one of the two. Collected by an-Nasaaee (3069)and others with a saheehchain of narration. The concessiongiven by the Prophet r to shepherds allowing them to

combine stoning for two days into one, but not allowingthem to omit it altogether, implies that is an obligation.

6) Spending the Nights of Tashreeqin MinaaThere three nights for those who wish to delay, and

two for those who wish to hasten their departure. This isbased on the statement of AllaahU,

{K J I H GF E D C BWV U TS R Q P O N M Lz

And engage in thikr of Allaah during the fewappointed days. Then, whoever hastens in two days,there is no sin upon him; and whoever delays, there isno sin upon him. This is for the one who observes

Taqwaa. [al-Baqarah (2):203]. In addition, the Prophet rspent those nights in Minaa and departed on the thirteenthsubsequent to stoning thejamaraatafter zawaal.

Furthermore, shepherds, as well as individualsresponsible for supplying water to those performing Hajj,


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were granted the concession by the Prophet rto not spendthe nights of tashreeq in Minaa. This is based on thepreviously cited narration from Aasim ibn Adee in additionto the narration of ibn Umar Cwho said, al-Abbaas ibnAbdil-Muttalib sought permission from the Messenger ofAllaah r to remain in Makkah during the nights of tashreeqin order to fulfill his responsibility of supplying people withwater, so he allowed him to so. Collected by al-Bukhaaree(1634) and Muslim (3177). The concession granted to watersuppliers and shepherds to not spend the nights in Minaa

implies that spending the nights there is an obligatory duty.A similar concession applies to those who haveresponsibilities which require them to be out of Minaa, suchas soldiers, doctors, and others like them.

7) Tawaaf al-WadaaThe Prophet rperformed Tawaaf al-Wadaa when he

departed from Makkah, and ibn Abbaas t also stated,People were commanded to make their last rite [Tawaaf al-Wadaa] at the House, but women on their menses wereexcused. Collected by al-Bukhaaree (1755) and Muslim(3220). The concession made for menstruating women toomit Tawaaf al-Wadaa shows that it is an obligatory act. Thisconcession also applies to those experiencing post-natalbleeding.

Ibn Abbaas Calso said, People were departing inall directions [after leaving Minaa, some having performedTawaafand others not], so the Messenger of Allaah rsaid, No one should leave without making his last rite[Tawaaf al-Wadaa]at the House. Collected by Muslim

(3219).Additionally, Aaishah znarrated that Safiyyah hadher menses, so the Prophet rsaid, Is she going to keepus back? But once he knew that she had alreadyperformed Tawaaf al-Ifaadahon the Day of Sacrifice he said,


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Then leave. Collected by al-Bukhaaree (1733) andMuslim (3223), and it was mentioned previously in thesection entitled Pillars (Arkaan) of Hajj and Umrah.

Recommended Acts (Mustahabbaat)During Hajj and Umrah

Recommended acts are those which one shouldperform in Hajj and Umrah so as to earn the reward for

them. If someone misses any of them, he is not sinful and isnot obliged to offer a sacrifice. However, if he neglects themout of aversion to them, he is sinful in doing so because theMessenger rsaid,

Whoever turns away from my Sunnah is not from me.Collected by al-Bukhaaree (5063) and Muslim (1401). Theword Sunnah in this narration refers to all that has come inthe Quraan and Sunnah, whetherfard, waajib, or mustahabb.

The recommended acts of Hajj and Umrah arenumerous. They include: [men] walking briskly anduncovering the right shoulder during the initial Tawaafperformed for Hajj or Umrah upon arrival in Makkah;kissing the Black Stone, touching it, or pointing to it during

Tawaafand saying Allaahu Akbar when doing so; touchingthe Yemeni corner; performing two rakah of prayer afterTawaaf, irrespective of whether the Tawaaf is obligatory oroptional; drinking Zamzamwater; ascending as-Safaa and al-Marwah and supplicating there while facing the qiblah; [men]running between the designated markers during Say;remaining in Minaa during the day on the eighth of Thul-

Hijjah, as well as the eve of Arafah; raising ones hands induaa after stoning the first and second jamaraat; sayingAllaahu Akbar when stoning the jamaraat; among otherencouraged practices.


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The MeeqaatPoints with Respect toPlace and Time

The meeqaat points with respect to place are thelocations at which someone must assume Ihraam beforepassing them if he wishes to perform Hajj or Umrah. Theselocations were specified by the Messenger of Allaah r.

Ibn Abbaas Cstated, The Messenger of Allaah rset Thul-Hulayfah as the meeqaat for the people of al-

Madeenah; al-Juhfah for the people of ash-Shaam; Qarn al-Manaazil for the people of Najd; and Yalamlam for thepeople of Yemen. They are for their residents, as well as allothers who come to them from elsewhere, intending toperform Hajj or Umrah. If someone resides within thoseboundaries, he assumes Ihraam from wherever he sets out;even the residents of Makkah assume Ihraamfrom Makkah.Collected by al-Bukhaaree (1524) and Muslim (2803).

The statement, the residents of Makkah assumeIhraamfrom Makkah refers to Ihraamfor Hajj, since they doso from their homes. However, assuming Ihraamfor Umrahmust be done from outside the boundaries of the haramarea.This is based on the Prophet r instructing Aaishah z togo outside the boundaries of the haram area and assumeIhraamfrom at-Taneem, as collected by al-Bukhaaree (1762)

and Muslim (2910) from Aaishahz.These two narrations show that the residents of

Makkah combine between being inside and outside of theharam area when performing Hajj and Umrah. These fourmeeqaat points were also mentioned by ibn Umar C, ascollected by al-Bukhaaree (133) and Muslim (2805).

The fifth meeqaatpoint is ThaatuIrqwhich is for the

people of Iraq. It is mentioned along with the other fourmeeqaatpoints in a narration from Aaishah zcollected byan-Nasaaee (2656) with a saheehchain of narrators who areall thiqah. It was also mentioned individually in a narrationcollected by Aboo Daawood (1739) where Aaishah zsaid


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that the Messenger of Allaah rdesignated ThaatuIrqas themeeqaatfor the people of Iraq. Its narrators are the same asthose in the chain of an-Nasaaee except for the narratorimmediately before an-Nasaaee himself.

There is, however, a narration in Saheeh al-Bukhaaree(1531) from ibn Umar C saying, When these two towns[al-Basrah and al-Koofah] were conquered, people went toUmar and said, Ameer al-Mumineen! The Messenger ofAllaah rsetQarnas the meeqaatfor the people of Najd, butit is out of our way. It is quite difficult for us to travel to

Qarn if we wished to go there. He responded, Then lookfor an equivalent point along the way from your direction,and he set that point for them as ThaatuIrq.

This narration is understood to mean that thepreviously mentioned hadeeth from the Prophet rhad notreached Umar. As a result, he set Thaatu Irqbased on hisown judgement and reasoning, and this was one of several

instances where his view coincided with revelation.If someone does not directly pass any of these

meeqaatpoints, he assumes Ihraamfrom a point that is in linewith them, whether coming by land, air, or sea. If heassumes Ihraam prior to reaching the meeqaat, that isacceptable, but not preferred. Ibn al-Munthir said in al-Ijmaa(pg. 54), The scholars have agreed that if someone assumesIhraambefore reaching any of the meeqaatpoints, his Ihraamis still valid.

If someone passes any of the meeqaatpoints or anyequivalent point without intending to perform Hajj orUmrah, he is not obliged to assume Ihraam. This is impliedby the statement of the Prophet r,

intending to perform Hajj or Umrah.

If someone passes the meeqaatwhich applies to himwithout assuming Ihraam, but then does so at a differentmeeqaat, there is nothing wrong with that if he did not intend


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to begin the rites from his own meeqaat. Examples of thisinclude a person who passes Yalamlam while coming fromYemen but intends to visit al-Madeenah first, or a personwho arrives in Jeddah by plane but intends to travel to al-Madeenah to visit the Masjidof the Messenger rand thenassume Ihraam from Thul-Hulayfah, which is the meeqaat forthe residents of al-Madeenah. Such people pass their ownmeeqaat on the way to visit al-Madeenah, and then assumeIhraamfrom the meeqaatwhich applies to al-Madeenah.

If someone assumes Ihraam from the meeqaat that

applies to him, but after arriving in Jeddah is compelled togo to al-Madeenah, he must remain in the state of Ihraam. Itis not permissible for someone who has begun the rites ofHajj or Umrah to interrupt them; he must complete thembased on the statement of AllaahU,

{ zAnd complete Hajj andUmrah for Allaah. [al-Baqarah(2):196].

The meeqaat points with respect to time are themonths during which one can assume Ihraam for Hajj andUmrah. With respect to Umrah, it can be performed at anytime of the year because there is no evidence confining it tocertain months. Ihraam for Hajj, however, can only be

assumed during the months of Shawwaal, Thul-Qadah, andthe first ten nights of Thul-Hijjah, based on the statement ofAllaahU,

{ H G F E DC B A

L K J IP O N Mz

Hajj is in the well-known months. Thus, those whointend to perform Hajj during them must avoidintercourse and its percursors, sins, and disputingduring Hajj. [al-Baqarah (2):197]. These months werespecified by ibn Umar C[as being Shawwaal, Thul-Qadah,


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and the first ten days of Thul-Hijjah] as collected by al-Bukhaaree, without a complete chain of narrators, in thechapter about the statement of Allaah Hajj is in the well-known months. This same narration was collected by al-Haakim (2/276) with a complete chain. He graded it a saheehnarration satisfying the criteria of al-Bukhaaree and Muslim,and ath-Thahabee concurred. In addition, ibn Katheerattributed this view in his Tafseer to Umar, Alee, ibnMasood, ibn az-Zubayr, and ibn Abbaas y. In fact, ibnAbbaas C said, One should not assume Ihraam for Hajj

except during the months of Hajj. Assuming Ihraam for Hajjduring the months of Hajj is most certainly from the Sunnahpertaining to Hajj. Collected by ibn Khuzaymah in hisSaheeh (2596) with a saheeh chain of narration satisfying thecriteria of al-Bukhaaree, who also cited it with an incompletechain of narrators in the chapter about the statement ofAllaah, Hajj is in the well-known months. He said, Ibn

Abbaas Cstated, From the Sunnah is that you not assumeIhraam for Hajj except during the months of Hajj.Whenever a Companion says something is from theSunnah, it takes the ruling of what is narrated from theProphet rhimself.

Hence, the period for assuming Ihraamfor Hajj startson the first night of Shawwaal and ends at Fajr on the Dayof Sacrifice; it is seventy nights in total if both Shawwaal andThul-Qadah are complete [each having thirty days]; sixtynine if one of them is incomplete [having only twenty-ninedays]; and sixty eight if both are incomplete. The first ofthese nights is the eve of Eed al-Fitr, and the last of them isthe eve of Eed al-Ad-haa.

The fact that some rites of Hajj must still becompleted on the Day of Sacrifice and the days of tashreeq

does not present any contradiction, because the intent hereis the validity of assuming Ihraam during these months asAllaah said,


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{ EH G Fz

Thus, those who intend to perform Hajj during them

,and one cannot assume Ihraamafter Fajr dawns on the Dayof Sacrifice, as the time for being present at Arafah wouldhave ended by then.

There is also no problem here in using the pluralform months (ash-hur) to refer to less than three[considering that nouns in Arabic have a special dual form,while the plural refers to three or more]. Allaah has said,

{ zas your hearts (quloobukumaa) have a certaininclination [at-Tahreem (66):4] in reference to just twohearts, as well as,

{

zAnd mention Daawood and Sulaymaan, when theygave judgement about the field in which the sheep ofcertain people grazed at night and spoiled the crops;and We were witness to their judgement (li-hukmihim) [al-Anbiyaa (21):78]. Here, the plural their

judgement (li-hukmihim) is used to refer to just two people.Another instance of using a plural to refer to just

two is the statement of Allaah,

{ zAnd if the deceased left behind any siblings (ikhwah),then his mother receives a sixth. [an-Nisaa (4):11]. The

inheritance which the mother receives is a sixth rather than athird if there are two or more siblings.

Yet another example of using a word to refer to onlya portion of the meaning it carries is,


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{N M L K J I Hz

Then, whoever hastens in two days, there is no sin

upon him. [al-Baqarah (2):203]. In reality, it is only a day-and-a-half.

In the case where someone assumes Ihraamfor Hajjoutside the months of Hajj, his Ihraam is still valid, but hemust perform Umrah instead. Thus, he performs Tawaaf,Say, shaves his head or trims his hair, and exits the state ofIhraam. There is no connection between that Umrah and

performing Tamattu one of the three types of Hajj because he did not assume Ihraam for that Umrah duringthe months of Hajj.

As for the inviolable months (al-Ash-hur al-Hurum),Allaah has said,

{

zIndeed, the number of months Allaah has decreed istwelve months, recorded with Allaah, since the day Hecreated the heavens and the Earth. Among them arefour which are inviolable (hurum). [at-Tawbah (9):36].Those are Thul-Qadah, Thul-Hijjah, Muharram, and Rajab;

the first three are consecutive, while Rajab falls in the middleof the year, separate from them. The three consecutivemonths are: the one in which Hajj itself is performed, themonth prior to it in which people travel to the location ofHajj, and the month after it in which people return fromHajj.

Thus, Muharram and Rajab are among the inviolablemonths, but they are not among the months of Hajj.Shawwaal is one of the months of Hajj, but it is not amongthe inviolable months. Thul-Qadah is among the inviolablemonths and the months of Hajj. Thul-Hijjah is among theinviolable months, and the first ten days of it are part of the


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months of Hajj.In the pre-Islaamic Jaahiliyyah period, the Arabs

revered the inviolable months and would not fight duringthem. This is why when the delegation of Abd al-Qaysrequested the Prophet r to teach them what they couldconvey to those they left behind, and enterJannahas a result,they said, Messenger of Allaah, we are only able to come toyou during the inviolable months, since there lies between usand you a group of non-Muslims from the tribe of Mudar.Collected by al-Bukhaaree (53) and Muslim (115).

Elaboration about these inviolable months is foundin the narration of Aboo Bakrah t collected by al-Bukhaaree (3197) and Muslim (4383).

Prohibited Acts while in Ihraam

In the section entitled Pillars (Arkaan) of Hajj and

Umrah, discussion preceded about Ihraam being theintention of commencing the rites of Hajj or Umrah. Thisintention is called Ihraam because, once made, it renderscertain acts impermissible (haraam) which were permissibleprior to it. This is similar to the initial takbeerof Salaatwhichis called takbeeratul-ihraam, since it renders certain thingsimpermissible (haraam) which were permissible prior to it.

The acts which are prohibited while in the state ofIhraam are nine: removing hair; clipping nails; applyingfragrances; men covering their heads; men wearing anygarment specifically tailored to fit the body; killing land-dwelling game; marriage contracts; intercourse; and otherforms of intimacy.

1) Removing Hair

This applies to the head, moustache, pubic area,underarms, and elsewhere. It is based on the statement ofAllaahU,


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{

zDo not shave your heads until the sacrificial animalreaches the place of sacrifice. However, if anyoneamong you is ill or has an ailment in his scalp, and heneeds to shave it as a result, he must offer a fidyahofeither fasting [three days], charity [feeding six poorpeople], or offering a sacrifice. [al-Baqarah (2):196]. Thesame applies to hair on the remainder of the body, asremoving it is considered a form of unnecessary luxuryduring the state of Ihraam.

With respect to the beard, it is impermissible toshave or remove any of it, regardless of whether or not oneis in the state of Ihraam. This is evident from the narration ofibn Umar Cwhere the Messenger of Allaah rsaid,

: , Differ from the mushrikoon: cut your moustachesshort and leave the beards to grow. Collected by al-Bukhaaree (5892) and Muslim (602). Its wording as collectedby al-Bukhaaree is

Let the beards grow in full. Another narration collectedby al-Bukhaaree (5893) and Muslim (600) has the wording

Leave the beards to grow. Also, in a narration fromAboo Hurayrahtthe Messenger of Allaah rsaid,

, , Cut the moustaches, and let the beards grow; differfrom the majoos. Collected by Muslim (603).


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These two narrations contain four different wordswhich obligate growing the beard. Our Shaykh, Abdul-Azeez ibn Baaz ?, said in his book about the rites of Hajj,The problem has become quite prevalent in our time asmany men contravene this Sunnah, advocate not having abeard, and are pleased to resemble non-Muslims andwomen. The problem is even greater if such individualsassociate themselves with knowledge and education. Indeed,to Allaah we belong and to Him we shall return.

Our Shaykh Muhammad al-Ameen ash-Shinqeetee

?mentioned in Adwaa al-Bayaan(4/630), when explainingthe story of Haaroon and Moosaa from Soorah Taa Haa, howthe Quraan establishes that the beard is to be left to grow,and that such was among the qualities of the NobleMessengers. He also said, [The Prophet r] had a thickbeard, and he was the finest looking and handsomest amongall creation. Furthermore, no one shaved among the men

who conquered Persia and Rome, and to whom the east andwest surrendered.

2) Clipping NailsIbn al-Munthir stated in al-Ijmaa (pg.57), The

scholars have agreed that it is prohibited for someone inIhraamto remove any [part] of his nails.

Regarding the tafseer of the statement of Allaah,

{ zThen, let them end their unkemptness [al-Hajj(22):29],ibn Katheer said, Alee ibn Abee Talhah reported from ibnAbbaas C that it means ending the state of Ihraam byshaving the head, wearing normal clothing, cutting the nails,etc. Similar was reported from him by Ataa and Mujaahid.

Ikrimah and Muhammad ibn Kab al-Qurathee also held thesame view.There is a narration in Saheeh Muslim (5119) from

Umm Salamahzwhere the Prophet rsaid,


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,

If you sight the crescent of Thul-Hijjah, and anyoneamong you had intended to offer a sacrifice, he mustrefrain from cutting his hair and nails. This prohibitionapplies even moreso to someone in Ihraam.

3) Applying FragrancesOnce in the state of Ihraam, one must refrain from

applying fragrances to his body and clothing, based on thenarration from ibn Umar Cmentioning clothing that is notpermitted while in Ihraam. Among the things the Prophet rmentioned was,

Do not wear garments to which saffron or wars (a

fragrant yellow plant) have been applied. Collected byal-Bukhaaree (1542) and Muslim (2791).

In addition, Yalaa ibn Umayyah t narrated that abedouin came to the Prophet r at al-Jiirraanah wearing ajubbah(outer robe) to which fragrance had been applied. Heinquired, Messenger of Allaah, what do you say about aman who assumed Ihraam for Umrah while wearing ajubbah

after applying fragrance to himself? The Messenger ofAllaah rreplied,

, ,

As for the fragrance on you, wash it off thrice; and asfor the jubbah, remove it. Then perform the rites in

your Umrah as you would in your Hajj. Collected by al-Bukhaaree (4329) and Muslim (2798).

Furthermore, ibn Abbaas C narrated that a manwas in the company of the Prophet r but fell from his


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mount, breaking his neck and dying while in the state ofIhraam. The Messenger of Allaah rsaid,

, , , , Wash him with water mixed with leaves from the sidrtree, shroud him in his two garments, and do not applyany fragrance to him or cover his head, for he will beraised on the Day of Resurrection saying the Talbiyah.

Collected by al-Bukhaaree (1851) and Muslim (2892).These narrations show that one must not use

fragrances while in Ihraam, as they are a form of unnecessaryluxury. However, prior to assuming Ihraam, it is permissibleto apply fragrance to ones body but not clothing, and thereis no harm in it remaining on the body after assumingIhraam. This falls under the principle

which states that there are certain things which arepermissible when continuing from a previous state, butprohibited when initiated independently.Proof for this is inthe narration from Aaishah zwho said, I used to applyfragrance to the Messenger of Allaah r when he waspreparing to assume Ihraam, as well as when he exited Ihraamand had not yet performed Tawaafat the House. Collectedby al-Bukhaaree (1539) and Muslim (2841). She also said, Itis as if I can see the gleam left by the fragrance where theProphets rhair parted, while he was in Ihraam. Collectedby al-Bukhaaree (271) and Muslim (2832).

4) [Men] Covering the Head or Facewith Something in Direct Contact with Them

Ibn Umar C narrated that the Prophet r detailedwhat someone in Ihraam cannot wear; among the itemsmentioned were,


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, Do not wear shirts or turbans. Collected by al-Bukhaaree (1542) and Muslim (2791).

Ibn Abbaas C also reported that a man in Ihraamwas thrown off his camel and died as a result. The Prophetrsaid, , ,

Wash him with water mixed with leaves from the sidrtree, shroud him in his two garments, and do not coverhis head or face because he will be raised on the Day ofResurrection saying the Talbiyah. Collected by Muslim(2896).

However, shading oneself with something not

affixed to the head such as an umbrella, the roof of a car, apiece of fabric, or a tent is permissible because theProphet rwas shaded with a piece of fabric when he stonedJamrah al-Aqabah. This was collected by Muslim (3138) fromUmm al-Husaynz.

There is also the narration from Jaabir tdescribinghow the Prophet rperformed Hajj and it mentioned that her stayed in a tent set up for him at Namirah until the sunbegan its descent after midday. Collected by Muslim (2950).

5) Men Wearing Clothing that is Makheet[Makheet is commonly translated as stitched or

sewn], and it refers to garments tailored to fit the entirebody, such as a long tunic or shirt; or tailored to fit just aportion of the body, such as trousers, socks made fromleather or cloth, vests, etc. This is based on the narrationfrom ibn Umar Cwhere a man said, Messenger of Allaah,what may be worn by someone in Ihraam? The Messengerof Allaah rreplied,


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, , ,,

, , , He must not wear shirts, turbans, trousers, hoodedrobes, or khuff(a certain type of leather socks); exceptif he cannot find sandals, in which case he may weartwo khuff, but he must cut them to fit below the ankles.

He also must not wear garments to which saffron orwars (a fragrant yellow plant) have been applied.Collected by al-Bukhaaree (1542) and Muslim (2791). Aslong as khuff remain below the ankles, they are similar tosandals in permissibility, as indicated by this hadeeth. Thecommand to cut the portion above the ankles was givenearlier while the Prophet r was still in al-Madeenah.

However, the command to wear khuffwithout cutting themwas given while he was at Arafah. Ibn Abbaas Creportedthat he heard the Prophet r delivering the sermon atArafah and he said,

, ,

If someone in Ihraam cannot find sandals, he maywear khuff; and if he cannot find an izaar[garment forthe lower half of the body], he may wear trousers.Collected by al-Bukhaaree (1841) and Muslim (2794). Thissermon was heard by those making Hajj from all areas,which indicates that it abrogated the previous command tocut the khuffas narrated by ibn Umar C.

While in Ihraam, one is allowed to tie the ends of hisizaar together, or fasten them with a string, belt, or moneybelt, even if they have stitching. One may also wear sandalsthat are stitched. The same applies to an izaar [lowergarment] or ridaa [upper garment] if their edges are


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hemmed, or if one of them is made of two pieces stitchedtogether. This is because the prohibition of wearingsomething makheetapplies to what is worn in the manner forwhich it is tailored, such as a shirt or trousers. Therefore, if aman reaches the meeqaat intending to perform Hajj orUmrah and does not have an izaaror ridaa, it is permissiblefor him to use his thawbas an izaar, wearing it in the mannerof an izaar, as long as it covers the area from his navel to hisknees; and he may use another garment, or even histrousers, as a ridaa; or he may wear trousers and use

whatever garment he has as a ridaa until he finds an actualizaarand ridaa.

While in Ihraam, one is allowed to wear a ring, watch,or other similar items such as a brace or fabric tied to theknee or calf, as necessary.

A woman may wear whatever clothes are permissiblefor her under normal circumstances. She is only prohibited

from wearing gloves and anything specifically tailored to fitthe face, such as a niqaab or burqu. This is based on thestatement of the Prophet r,

,A woman in Ihraam must not wear a niqaab orgloves. Collected by al-Bukhaaree (1838) from ibn UmarC.

Despite being in Ihraam, if a woman is in thepresence of men who are not her mahram, she must coverher hands with her clothing and her face with her khimaar(headpiece), based on the statement of Aaishah z, Menriding their mounts would pass us while we were in the stateof Ihraamwith the Messenger of Allaah r. When they camenear, each of us would drape herjilbaabdown from her head

over her face, and once they had passed us we woulduncover. This is collected by Aboo Daawood (1833) andothers with a daeefchain of narration. It was also collectedby ad-Daaraqutnee in his Sunan(2764) from Umm Salamah


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z, but his chain contains the same weak narrator found inthe chain for the narration from Aaishahz.

There is, however, a narration from Aaishah whichstrengthens what preceded, and it is reported with a saheehchain that satisfies the criteria of al-Bukhaaree and Muslim.It is found in the Sunan of Saeed ibn Mansoor, asmentioned in Fath al-Baaree (3/406), and it states that shesaid, A woman drapes herjilbaabdown from her head overher face.

In a saheehsupporting narration, collected by Maalik

in al-Muwatta (1/328), Faatimah bint al-Munthir said, Weused to cover our faces while in the state of Ihraam, and wedid this in the company of Asmaa bint Abee Bakr as-Siddeeq.

Al-Haakim also collected it in al-Mustadrak (1/454)from Asmaa z who said, We used to cover our facesfrom the men and comb our hair while in Ihraamback then

as well [during the time of the Prophet r]. Al-Haakim saidthis is a saheeh narration satisfying the criteria of al-Bukhaaree and Muslim, although they did not collect it intheir books, and ath-Thahabee concurred.

Additionally, as cited in Fath al-Baaree(3/406), ibn al-Munthir said, The scholars have agreed that a woman ispermitted to wear any clothing and footwear specificallytailored for the body, and she may cover her head and hair[with garments specifically tailored for that purpose]. As forher face, she may lightly drape a garment to cover it fromthe glances of men.

Throughout the passage of centuries, women bothin and out of the state of Ihraam continued to cover theirfaces from non-mahram men, until the advent of womenexposing themselves early in the fourteenth century after the

Hijrah. Al-Haafith ibn Hajar said in al-Fath (9/324), It hascontinuously been the practice of women, past and present,to cover their faces from unrelated [non-mahram] men.

If someone commits any of the preceding five


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prohibitions out of ignorance or forgetfulness, he is notliable in any way. However, when the ignorant comes toknow, and the forgetful remembers, he must remove anygarment, head covering, or fragrance as necessary.

If someone does these things willfully and withoutany legitimate excuse, he is sinful in doing so and must offerafidyah.

If someone does any of them out of necessity, hemust also offer a fidyah, but he is not considered sinful.However, this is with the exception of fragrances because

there is no necessity which demands their usage.Thefidyahto be offered for committing any of these

prohibitions is to sacrifice a sheep, feed six poor peoplegiving each of them a half saa, or fast three days. One hasthe option to choose any of the three based on thestatement of AllaahU,

{ z However, if anyone among you is ill or has an ailmentin his scalp, and he needs to shave it as a result, hemust offer a fidyahof fasting, charity, or sacrifice. [al-Baqarah(2):196]. The generality of fidyahhere was explained

by the Sunnah in the narration of Kab ibn Ujrah twhenlice had infested his scalp. The Messenger of Allaah rtoldhim to shave his head and then gave him the option tosacrifice a sheep, feed six poor people giving each of them ahalf saa, or fast three days. This was collected by al-Bukhaaree (4517) and Muslim (2883). This is the fidyah forshaving the head specified by the Quraan and Sunnah, and

it applies to the previously mentioned prohibitions as well,since they all share the common feature of beingunnecessary luxuries.


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6) Killing Land-Dwelling Game

AllaahUsaid,

{ zPeople of Eemaan, do not kill game while you are inIhraam. [al-Maaidah(5):95].

{P O N M L K JzAnd hunting game on land is unlawful for you whileyou are in Ihraam. [al-Maaidah(5):96].

{ zand do not take hunting game to be lawful whileyou are in Ihraam. [al-Maaidah(5):1].

{ zAnd once you exit Ihraam, you may hunt. [al-Maaidah

(5):2]. These aayaatshow that from the time someone entersthe state of Ihraam for Hajj or Umrah until he exits it, hemust not kill any land-dwelling game.

It is not even permissible for him to assist in huntinggame or point it out to someone who is not in Ihraam. Thisis based on a narration from Aboo Qataadah twho was ona journey with some of the Companions. They were in

Ihraam but he was not. Upon spotting some wild donkeys,Aboo Qataadah tpursued and slaughtered one of them, ofwhich they all ate. The narration continues, We then asked,Can we eat the meat of game while we are in Ihraam? So wecarried the remaining meat with us. The Prophet rasked,

?

:: Did any of you tell him to chase it, or point it out him? They said no, so he said, Then eat the meat thatremains. Collected by al-Bukhaaree (1824) and Muslim


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(2855).In the Quraan, Allaah has explained the penalty of

intentionally killing land-dwelling game. HeUsaid,

{

zAnd anyone among you who kills game intentionallymust either offer a sacrificial animal equivalent to whathe killed, as judged by two just men among you,brought to the Kabah; or offer an expiation feedingthe needy, or its equivalent in fasting in order for himto taste the consequence of his deed. [al-Maaidah(5):95]. Therefore, if someone kills game which iscomparable to a sacrificial animal, he has the choice between

sacrificing the comparable animal within the haramarea to bedistributed there, while not consuming any of it himself; orusing its value to feed the poor, each of them receiving halfa saa; or fasting a number of days equal to the number ofthose needy people. If there is no sacrificial animalcomparable to the game animal killed, he chooses betweenfeeding or fasting as previously mentioned.

What is apparent from the aayahis the obligation ofthe foregoing penalty in the case of someone who killedgame intentionally, not forgetfully or mistakenly. This is thecorrect view according to our Shaykh, Abdul-Azeez ibnBaaz, as in the collection of his writings and verdicts(17/203), and according to our Shaykh, Muhammad al-Ameen ash-Shinqeetee, as in Adwaa al-Bayaan (2/169), aswell as ash-Shaykh Abdur-Rahmaan as-Sadee in the tafseerof the aforementioned aayahin Soorah al-Maaidah.

As for hunting game in the haram area, it isprohibited regardless of whether or not one is in the state ofIhraam. In fact, game is not even to be disturbed from its


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place. It is also impermissible to cut the trees and vegetationin the haramarea that Allaah has allowed to grow and havenot been planted by humans. This is based on the narrationfrom ibn Abbaas Cwhere the Prophet rsaid,

, , , , , ,

, , Indeed, Allaah has made Makkah sacred. Its sanctitywas never made violable to anyone before me, and itwill not be violable to anyone after me; such was lawfulfor me only during a few hours of a day. Its freshvegetation is not to be uprooted, its trees are not to becut, its game is not to be disturbed, and property lostthere is not to be picked up except by someone who

wants to announce that it has been found. Collected byal-Bukhaaree (1833) and Muslim (3302).The same applies to the haramarea of al-Madeenah,

based on the narration of Jaabir t where the Prophet rsaid,

, ,

, Indeed, Ibraaheem declared Makkah sacred, and Ihave declared al-Madeenah sacred in what lies betweenits two black mountains. Its thorny shrubs are not to becut, and its game is not to be hunted. Collected byMuslim (3317).

In addition, property lost al-Madeenah is not to be

picked up except by someone who wants to announce that ithas been found. This is based on the narration from Alee tcollected by Aboo Daawood (2035) with a saheeh chain ofnarration. The reason why lost property, specifically in t

Insight about the Rites of Hajj in Light of the Qur’aan, Sunnah, and Reports from the Companions

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Transcript of Insight about the Rites of Hajj in Light of the Qur’aan, Sunnah, and Reports from the Companions