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اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَهَّا قَامَ تَبِعَهُ رَجُلْ مِنَ الْقَومِ هُوَ آتٍ غَيْرَنَّهُ كَنِى عَنْ نَفْسِهِ فَسَأَلَهُ عَنِ الدُّعَاءِ ثُؤَّ جَاءَ فَأَخْبَرَ
بِه الْقَوْمَ اللّهُوَّ بِعِلْمِكَ الْغَيْبَ وَقُدْ رَتِتَ عَلَى الْخُلْقِ أَحْيِنِىِ مَا عَلِمُتَ الحَيوةَ خَيْرَالِى وَتَوقَّنِى إِذَا عَلِمُتَ
الوَّفَاةَ خَيْرَّالّى اللُّهَ وَأَسْتَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وَأَسْأَلُكَ كَلِمَةَ الْحُقِّ فِي الرِّضَا وَالْغَضَّبِ
وَأَسْأَلُكَ الْقَصْدَفِ الْفَقْرِ وَالْخِلَى وَأَسْأَلُّكَ نَعِيْهَا لَا يَنْقَدُو أَسْأَلَّكَ قُرَّةً عَيْنٍ لَا تَنْقَطِهُ وَأَسْأَلَكَ الرِّضًا بَعْدَ
الْقَضَاءِ وَأَسْأَلُّكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوتِ وَاسْأَلَّكَ لَذَّةَ النَّظْرِ إِلى وَجُهِكَ وَالشَّوْقَ إِلَى لِقَّائِكَ فِي غَيْرِ ضَرَّاء
مُضِرَّةٍ وَلَّا فِتْنَةٍ مُضِلَّةٍ اَللَّهُوَّ زَيِّنَا بِزِيْنَةِ الْإِيْمَانِ وَاجْعَلْنَا هُدَاةٌّ مَهْدِيِّيْنَ - (رواه النسائي)
2497. Sayyiduna Ata ibn as-Sa'ib als, narrated that his father related to him that
Sayyiduna Ammar ibn Yasir As à », led them in salah (prayer) but made it very
brief. Some of the people said to him. "Indeed, you made it short and brief." He
said, "The brevity should not be blamed on me because I have made many
supplications in it (in its qadayh) which I had heard from Allah's Messenger which
I had heard from Allah's Messenger صلى الله عليه وسلم." when he got up to depart, one of
the men (of the congregation) pursued him. (Here Ata said that the man was his
father but he also alluded that he was Ata himself). He asked him about the
supplication and then returned to enlighten the people about it, thus;
اَللَّهُذَّ بِعِلْمِكَ الْغَيْبَ وَقُدُ رَتِكَ عَلَى الْحُلْقِ آَحْيِنِى مَا عَلِمُتَ الحَيْوَةَ خَيْرَّالِ وَتَوقَّنِ إِذَا عَلِمُتَ الوَفَاةَ خَيْرًا
لِيِ اللَّهُؤَّ وَأَسْئَلُكَ خَشْيَتَكَ فِي الْغَيْبٍ وَالشَّهَادَةِ وَأَسْأَلُّكَ كَلِمَةَ الْحُقِّ فِي الرِّضَا وَالْغَضَّبٍ وَأَسْأَلُكَ
الْقَصْدَفِ الْفَقْرِوَالْخِلِى وَأَسْأَلُّكَ نَحِيْمًا لَا يَنْفَدُوَ أَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِهُ وَأَسْأَلَّكَ الرِّضَا بَعْدَ الْقَضَاءِ
وَأَسْأَلُّكَ بَرْدَ الْعَبْشِ بَعْدَ الْمَوتِ وَأَسْأَلُّكَ لَّذَّةَ النَّظُرِ إلى وَجُهِكَ وَالقَّوْقَ إلَى لِقَائِكَ فِي غَيْرٍ ضَرَّاءٍ مُضِرَّةٍ
وَلَا فِتْنَةٍ مُضِلَّةٍ اَللَّهُوَّ زَيِّنَا بِزِيْنَةِ الْإِيْمَانِ وَاجْعَلْنَا هُدَاةٌ مَهْدِتِّيْنَ
{O Allah, though your knowledge of the unseen and your power over the creation,
cause me to live as long as you know life to be better for me and cause me to die
when you know death to be better for me. O Allah, I implore you to grant me fear of
your both unseen and openly. And, I pray to you for the word of truth both when
pleased and when angry. And, I pray to you for moderation both in poverty and in
riches. And, I pray to you for a blessing that will not end. And, I pray to you for a
coolness of eye that will not be snapped. And, I pray to you for satisfaction with
what is decreed. And, I pray to you for a comfortable life after death. And, I pray to
you for the joy of seeing your face and a longing to meet you without any distress
causing hardship or a trial leading astray.
O Allah, adorn us with the ornament of faith and let us be guides who are
rightly guided .! '
COMMENTARY: The prayer asks for so much determination as enables one to speak the
1 Nasa'i # 1305, Musnad Ahmad 4-264.
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truth whether people be pleased or displeased. It also refers to one's own pleasure and
displeasure at it.
Coolness of the eye covers perfect obedience, offspring who survive the supplicant,
regularity in offering the salah (prayer) and good of both the worlds.
The prayer asks for a longing for Allah's sight but the longing should not effect the
supplicant's path along mysticism and on adab or manners and on compliance with
commands.
PRAYER FOR PROFITABLE KNOWLEDGE, APPROVED DEEDS & LAWFUL
SUSTENANCE
(٢٤٩٨) وَعَنْ أُمِّ سَلَّمَةَ أَشَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُوْلُ فِي دُبُرِ الْفَجْرِ اللَّهُوَّ إِ أَسْأَلُّكَ عِلْمًا
نَافِقًا وَ عَمَلًا مُتَقَبَّلًا وَرِ زْقًّا طَيِّبًّا - رَوَاهُ أَحْمَدُ وَابْنُ مَاجَةً وَالْبَيْهَقِيُّ فِى الدَّعْوَاتِ الْگچِيُرِ۔
صلى الله عليه narrated that the Prophet Muhammad رضى الله عنه Sayyidah Umm Salamah .2498
used to pray after the salah (prayer) of fajr.
{O Allah, I beseech you for beneficial knowledge, approved deeds and lawful
sustenance.)1
(٢٤٩٩) وَعَنْ أَبِي هُرَيْرَةً قَالَ دُعَاءْ حَفِظُتُهُ مِنْ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا آدَعُهُ اَللَّهُوَّ اجْعَلْنِى أُعَظِّمُ
شُكْرَكَ وَأُكْثِرُ زِكْرَكَ وَاتَّبِعُ نُصْحَكَ وَأَحْفَظُ وَصَيَّتَكَ- (رواه الترمذى)
2499. Sayyiduna Abu Hurayrah us à », said, "I have learnt a supplication from
Allah's Messenger صلى الله عليه وسلم that I never fail to make:
اَللَّهُؤَّ اجْعَلْنِى أُعَظِلِمُ شُكُرَكَ وَأُكْثِرُ زِكْرَكَ وَاتَّبِعُ نُصُحَكَ وَأَحْفَظُ وَصَيَّتَكَ
{O Allah, cause me to be much grateful to you, one who remembers you most and
who follows your counsel and obeys your commands.|2
COMMENTARY: The counsel (i) are the rights of fellowmen and the command ( ..; ) are
Allah's rights. Hence, "O Allah cause me to give rights of your creatures and your own rights."
PRAYER FOR HEALTH
(٢٥٠٠) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ اللَّهُتَّ إِنِّي أَسْأَلُكَ
الصِّحَّةَ وَالْعِقَّةُ وَالْآَمَانَةَ وَحُسُنَ الْخُلُقِ وَالرِّطِى بِالْقَدَرِ.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .2500
:used to pray وسلم
اللَّهُؤَّ إِّ أَسْأَلُكَ الصِّحَّةَ وَالْعِقَّةَ وَالْآَمَانَةَ وَحُسْنَ الْخُلُقِ وَالرِّضَى بِالْقَدَرِ
{O Allah, I ask you for sound health (or body, and deeds), abstinence, integrity, a
good character and being pleased with the decree.}3
1 Ibn Majah # 924, Musnad Ahmad 6.294.
2 Tirmidhi # 3617, Musnad Ahmad 2-311.
3 Bazzaz as par Kanz ul Ammal # 3690.
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PRAYER TO KEEP AWAY FROM SIN
(٢٥٠١) وَعَنْ أُمِّ مَعْبَدٍ قَالَتْ سَمِعْتُ تَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ طَهِّرْ قَلْيِى مِنَ النِفَاقِ
وَعَمَّلِى مِنَ الرِّيَاءِ وَلِسَانِىِ مِنَ الْكِذُّبِ وَعَيْنِيٍ مِنَ الْخِيَانَةِ فَإِنَّكَ تَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخُفِى الشُّدُوْرُ-
رَوَاهُمَا الْبَيْهَقُّ فِى الدَّعَوَاتِ الْگچِيْرِ-
صلى narrated that she heard Allah's Messenger رضى الله عنه Sayyidah Umm Ma'bad .2501
:pray اللهعليهوسلم
اللَّهُوَ طَهِّرْ قَلْبِى مِنَ النِّفَاقِ وَعَمّلِى مِنَ الرِّيَاءِ وَلِسَانِ مِنَ الْكِذُّبِ وَعَيْنِى مِنَ الْخِيَانَةِ فَإِنَّكَ تَعْلَمُ خَائِنَةً
الْآَعْيُنِ وَمَا تُخُفِى الُّدُوْرُ
{O Allah, cleanse my heart from hypocrisy, my deeds from pretence, my tongue
from falsehood and my eye from sneaky glances, for you know the secret looks of
the eyes and what is concealed in the breasts.)1
{"Treachery of the eyes and what the hearts conceal"} (40:9)
PRAYER FOR BLESSING IN BOTH WORLDS
(٢٥٠٢) وَعَنْ آَنَسٍ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَادَ رَجُلًا مِنَ الْمُسْلِمِيْنَ قَدْخَفَتَ فَصَارٌ مِثْلَ
الْفَرْخِ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَلْ كُنْتَ تَدْعُو اللّهَ بِشَيْئٍ أَوْ تَسأَلَّهُ إِيَّاهُ قَالَ نَّعَوْ كُنْتُ أَقُولُ
اللَّهُؤَّ مَاكُنْتَ مُعَاقِىَّ بِهِ فِ الْآخِرَةِ فَعَجِّلُهُ لِ فِ الدُّنْيَّا فَقَالَ رَسُولُ اللهِ صَلَّى اللُّهُ عَلَيْهِ وَسَلَّمَ سُبْحَابٌ
اللَّهِ لَا تُطِيْقُهُ وَلَّا تَسْتَطِيْعُهُ أَفَلًا قُلْتَ اللَّهُؤَّ اتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ قَالَ
فَدَعَا اللَّهُ بِهِ فَشَفَاءُ اللهُ- (رواه مسلم)
2502. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم visited a
Muslim man who had gone weak and had become like the young of a bird. Allah's
Messenger صلى الله عليه وسلم asked him, "Did you pray to Allah for something, or ask Him
for anything?" He said, "I used to pray: O Allah, whatever punishment you will
give me in the hereafter, hasten it for me in this world." Allah's Messenger le at.
, remarked, "SubhanAllah, you have not the strength nor ability to bear it. Why
do you not pray:
اللَّهَ اتِنَا فِي الدُّنْيَا حَسَنَةٌ وَفِ الْأَخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{O Allah, grant us good in this world and good in the hereafter and preserve us
from the punishment of hell?}"
Then he supplicated Allah with that and Allah cured him.2
PRAY NOT FOR THE UNENDURABLE
(٢٥٠٣) وَعَنْ حُذَيْفَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَنْبَغِى لِلْمُؤْمِنِ آَْ يُذِلَّ نَفْسَهُ قَالُوا
1 Bayhaqi ın Da'waat ul Kabir (both foregoing).
2 Muslim # 23.2688, Tirmidhi # 3498, Musnad Ahmad 3-107.

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وَكَّيِفَ يُذِلُّ نَفْسَهُ قَالَ يَتَعَرَّضُ مِنَ الْبَلَاءِ لِمَا لَا يُطِيْقُ رَوَاهُ التِّزْمِذِىُّ وَابْنُ مَاجَةً وَالْبَيْهَقُِّ فِى شُعَبٍ
الْإِيْمَانْ وَقَالَ التِزْ مِذِىُّ هُذَا حَدِيثٌ حَسَنْ غَرِيُبْ.
2503. Sayyiduna Hudhayfah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"It does not behave a believer to humiliate himself." He was asked, "How can one
humiliate oneself?" He said, "He involves himself in a calamity out of which he
cannot extract himself."1
COMMENTARY: It is contrary to a believer's shrewdness that he should accept something
or a responsibility that is beyond his capacity and reach. If he does it, he disgraces himself.
On the face of it, this hadith (tradition) seems to be out of place in this chapter. However, if
it is read with the previous hadith (tradition), we shall see that it is deeply connected with
this chapter. It says that a man should not even pray for what he cannot tolerate.
A BETTER INNER NATURE
(٢٥٠٤) وَعَنْ عُمَرَ قَالَ عَلَّمَنِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ قُلِ اللَّهُوَّ اجْعَلُ سَرِيْرَقٍ خَيْرًا مِنْ
عَلَائِيَتِى وَاجْعَلُ عَلَانِيَتِى صَالِحَةُ اللَّهُوَّ إِّي أَسْأَلَّكَ مِنْ صَالِحِ مَاتُؤْتِ النَّاسَ مِنَ الْأَهْلِ وَالْمَالِ وَالْوَلَدِ غَيْرِ
الضَّالِّ وَلَّا الْمُضِلِّ- (رواه الترمذى)
2504. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم taught
him to pray:
اَللَّهُوَّ اجْعَلُ سَرِيرَتِ خَيْرًّا مِنْ عَلَانِيَتِى وَاجْعَلُ عَلَانِيَتِى صَالِحَةً اَللَّهُوَّ إِ آَسْأَلُكَ مِنْ صَالِحٍ مَاتُؤْقِ النَّاس
مِنَ الْأَهْلِ وَالْمَالِ وَالْوَّلَّدِ غَيْرِ الضَّالِّ وَلَّا الْمُضِلِّ
{O Allah, cause my unseen to be better than my known conduct, and let my known
conduct to be righteous. O Allah, I ask you for the good of what you grant people of
family, wealth and children, neither misled nor misleading.}2
1 Tirmidhi # 2261, Ibn Majah # 4016.
2 Tirmidhi # 3597

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BOOK - XI
THE RITES OF THE PILGRIMAGE
كتاب المناسك
ABOUT THE ACTIONS OF HAJJ(PILGRIMAGE)
The dictionary meaning of Hajj (pilgrimage) is to resolve to go to a sacred place. In the
terminology of Shari'ah, Hajj (pilgrimage) is to circumambulate the ka'bah and stand of
Arafah in the specific manner taught by the Prophet Muhammad صلى الله عليه وسلم during the
specific period of time as prescribed by Shari'ah.
Hajj (pilgrimage) is one of the great five basic pillars of religion on which the enter edifice of
beliefs and deeds of Islam stands. The obligation of Hajj (pilgrimage) (which in the
terminology of Shari'ah is called fard(compulsory)) is established by the Quran explicitly just
as the obligation of zakah is established.
WHEN WAS HAJJ (PILGRIMAGE) MADE FARD(COMPULSORY)
The obligation of Hajj (pilgrimage) (as a fard(compulsory)) was applied to the ummah of the
Prophet Muhammad صلى الله عليه وسلم. It is the distinction of this ummah though the custom of
performing Hajj (pilgrimage) continues from the times of Prophet Ibrahim (X Jale. It was not
then prescribed as a fard(compulsory). The correct opinion is that Hajj (pilgrimage) became
fard(compulsory) (a prescribed duty) only on the ummah of Muhammad Lylea do.
Different opinion are expressed on when Hajj (pilgrimage) became fard(compulsory). Some
say that it became fard(compulsory) in 5 AH, some put it in 6AH, but the most correct date is
the close of 9AH with the command of Allah.
وَإِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاءَ إِلَيْهِ سَبِيْلًا
{And pilgrimage to the House is a duty of mankind towards Allah for him who is
able to make his way to it.} (3: 97)
The command was given towards the end of the year. So, the Prophet Muhammad led.
, was engaged in teaching the rites of the pilgrimage and in making preparations for the
journey next year. Therefore, he did not perform Hajj (pilgrimage) that (first) year. He
appointed Sayyiduna Abu Bakr usano, as amir of the pilgrims and sent the to Makkah.
Next year, 10AH, he travelled for the pilgrimage himself. It was a coincidence that, after
Hajj (pilgrimage) was made fard(compulsory), he performed this his first pilgrimage and it
was also his last pilgrimage, so this Hajj (pilgrimage) is known as Hajj (pilgrimage)atul wada'
(the farewell pilgrimage). After this Hajj (pilgrimage), he departed from this world.
COMMAND OF HAJJ (PILGRIMAGE)
Hajj (pilgrimage) is fard(compulsory) once in a life time when all the conditions that make it
fard(compulsory) are found.
If anyone does not perform Hajj (pilgrimage) even after all conditions are found in him
making Hajj (pilgrimage) fard(compulsory) on him, then he is a sinner. And, he who rejects
the obligation of Hajj (pilgrimage) is a disbeliever.
The correct thing is that if the conditions of Hajj (pilgrimage) are found then it is
fard(compulsory) to perform Hajj (pilgrimage) promptly. It is a sin to put it off till the
following year. Hajj (pilgrimage) is wajib (obligatory) for one who enter the miqat without
assuming the ihram (pilgrim-robe). He must assume the ihram (pilgrim-robe) of Hajj

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(pilgrimage) after that. Hajj (pilgrimage) is fard(compulsory) on one who has vowed to perform
Hajj (pilgrimage), too.
It is unlawful and makruh(unbecoming) tahrimah to perform Hajj (pilgrimage) with
unlawful wealth for one who performs Hajj (pilgrimage) without the permission of those
whose permission he is bound to take. It is makruh(unbecoming) tahrimah for one who
performs Hajj (pilgrimage) without making arrangements for ample provision for those
people whose provision is his responsibility as wajib (obligatory).
CONDITIONS THAT MAKE HAJJ (PILGRIMAGE) AS FARD(COMPULSORY)
Hajj (pilgrimage) becomes fard(compulsory) when these conditions are found:
(1) The pilgrim should be a Muslim.
(2) He should be a free man, for Hajj (pilgrimage) is not fard(compulsory) on a male or
female slave.
(3) The pilgrim should be sane. Hajj (pilgrimage) is not fard(compulsory) on a mad,
insane or unconscious person.
(4) He should be an adult. Children and who have not attained puberty are not
obliged to perform Hajj (pilgrimage).
(5) He should be of sound health. Hajj (pilgrimage) is not fard(compulsory) on a sick,
blind, lame or handicapped person.
(6) He should be capable, possessing wealth beyond his real needs and debts
payable, enough for his travelling expenses and provision during the journey. And
the excess should be enough also to provide necessities to those who are his
dependents and it is wajib (obligatory) on him to provide provision to them, he must
leave for them enough for their expenses till he returns.
(7) There should be peace and safety along his route. If most people make the
journey safely then it is said to be safe and Hajj (pilgrimage) becomes
fard(compulsory) (if other conditions are met). For example, if most of the travellers
are robbed on the way, or ships sink generally or there is any other kind of fear
than Hajj (pilgrimage) is not fard(compulsory). But, if these accidents occur only
sometime, then (this conditions is not unfulfilled and) Hajj (pilgrimage) is
fard(compulsory) (as for as this condition is concerned).
(8) A woman must be accompanied by her husband or a mahram if the journey
from her residence to Makkah is equal to the distance defined by Shari'ah as a
journey, meaning a three day travel. If she is not accompanied by her husband or a
mahram than it is not allowed to her to undertake the journey. Moreover, the
mahram should be a sane, adult man, not a Magian and a sinner. The woman is
responsible for the provision of the mahram whom she takes along with her for
Hajj (pilgrimage). Besides a woman on whom Hajj (pilgrimage) is fard(compulsory),
may proceed to perform Hajj (pilgrimage) with a mahram even without her
husband's permission.
If a minor boy, or a slave, turns into an adult, or becomes free, after assuming the ihram
(pilgrim-robe), and he performs the Hajj (pilgrimage), then his fard(compulsory) is not
discharged. If the boy assumes the ihram (pilgrim-robe) for Hajj (pilgrimage) afresh (all over
again on attaining adulthood) than it will be correctly performed. As for the slave, his ihram
(pilgrim-robe) will not be proper even in this condition.

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NUMBER OF FARD(COMPULSORY) IN THE HAJJ (PILGRIMAGE)
Five actions are fard(compulsory) for a Hajj (pilgrimage) to be correct.
(1) The ihram (pilgrim-robe). It is both a condition for Hajj (pilgrimage) and a rukn or
part essential, meaning fard(compulsory).
(2) Wuquf Arafat which is the standing at Arafat even for a minute whether during
the day or in the night.
(3) Tawaf uz Ziyarah. It is also called Tawaf ul ifadah or tawaf ur rukn.
(4) Sequence should be observe in the foregoing fard(compulsory) duties. The ihram
(pilgrim-robe) should precede the wuquf which should precede the tawaf ziyarat.
(5) Each of these fard(compulsory) must be discharged at its appointed place, like
wuquf (staying) at Arafat and tawaf (circumambulation) around the ka'bah. And
every fard(compulsory) at its appointed time as prescribed by Shari'ah, like the
wuquf on the ninth Dhull Hajj (pilgrimage)ah at the time of Zuhr till before the fajr
of the tenth Tawaf is performed after that.
NUMBER OF WAJIB (OBLIGATORY) OF HAJJ (PILGRIMAGE)
These things are wajib (obligatory) in Hajj (pilgrimage).
(1) Wuquf Muzdilah or the standing or stopping at Muzdilah.
(2) Sa'ee between safa and Marwah.
(3) Rami Jimar or casting pebbles at the jimar.
(4) Tawaf Qudum for non-Makkans who are called aafaqi.
(5) Halq or taqsir which is to shave off or cut hair.
(6) Every such thing omitting which makes a dumm or sacrifice of an animal wajib
(obligatory).
Apart from these fard(compulsory) and wajib (obligatory) things, there are many things
termed as sunnah(Practice of Holy Prophet Muhammad , te a .) and adab of Hajj
(pilgrimage). They will be discussed at their proper places in the pages following.
SECTION I
اَلْفَضْلُ الْأَوَلُ
HAJJ (PILGRIMAGE) IS FARD(COMPULSORY) ONCE IN A LIFE TIME
(٢٥٠٥) عَنْ آَبِ هُرَيْرَةَ قَالَ خَطَبَنَا رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحُّ
فَحُجُوا فَقَالَ رَجُلْ اكُلَّ عَامٍ يَارَسُوْلَ اللَّهِ فَسَكِّتَ حَتَّى قَالَّهَا ثَلَاثًا فَقَالَ لَوقُلْتُ نَعَمْ لَوجَبَتُ وَلَمَا
اسْتَطَعْتُؤْ ثُؤَّ قَالَ ذَرُوْنِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَاتَ قَبْلَكُمُ بِكَثْرَةٍ سُوَالِهِمْ وَاخْتِلَافِهِمْ عَلى
آنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَىْءٍ فَأْنُوا مِنَّهُ مَا اسْتَطِئْتُمْ وَإِذَا تَيْتُكُمْ عَنْ شَىْءٍ فَدَعُوُهُ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2505
delivered to them a sermon in which he said, "O you people, indeed, Hajj
(pilgrimage) is made obligatory for you. So, perform Hajj (pilgrimage)." A man
asked, "Is it every year. O Messenger of Allah?" He observed silence till the man
had asked it three times. Then, he said "Were I to say, 'Yes' it would became
obligatory and you would not be able to observe it." Then, he added, "Leave me
alone as long as I have spared you, for people before you were ruined because of
their excessive questions and their differences with their prophets when I instruct
you to do something, obey it as much as you are able to when I disallow anything,

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leave it alone."1
COMMENTARY: The sahabi who had put t he question was Sayyiduna Aqra ibn Habis
Ase Ån»). He had supposed that like salah (prayer), fasting and zakah, this worship would be
a recurring duty.
The Prophet's saying that it would have become fard(compulsory) every year if he had said,
'yes' meant that he only said what Allah commanded him to say and he never passed on a
command of Shari'ah without Allah commanding him and if Hajj (pilgrimage) were made
fard(compulsory) every year, it would have been impossible to perform it every year. If he
did not specify the number of times then they were to do that thing without further
questioning. If he specified how many times, then they were to do it accordingly. He said,
"I have been sent to convey the commands of Islam and I do that exactly as I am told."
He also said that they were to discharge Allah's commands as much as they were able to
do. Thus if anyone cannot stand for the salah (prayer), he may offer it sitting, and so on.
Other commands may be understood accordingly.
THE BEST DEED
(٢٥٠٦) وَعَنْ أَبيْ هُرَيْرَةً قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَىُّ الْعَمَلِ أَفْضَلُ؟ قَالَ إِيْمَارٌ بِاللّهِ
وَرَسُوْلِهِ قِيْلَ ثُمَّ مَاذَا قَالَ الْجِهَادُ فِي سَبِيْلِ اللَّهِقِيْلَ ثُؤَّ مَاذَا قَالَ حَتّ قَبُُْرُّ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2506
was asked, 'Which of the deeds is the most excellent?" He said, "Belief in Allah and
His Messenger." He was then asked about the next and he said, "Jihad in Allah's
path." Again, he was asked, "What next?" He said, "Hajj (pilgrimage) that gains
acceptance."2
COMMENTARY: The most excellent deed is described differently in different ahadith
(tradition). Actually, the answer depends on the person asking, the circumstances and the
surroundings.
HONOUR OF ONE WHO PERFORMS HAJJ (PILGRIMAGE) ONLY FOR ALLAH'S
SAKE
(٢٥٠٧) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ حَجَّ لِلّهِ فَلَمْ يَرْفُتُ وَلَمُ يَفْسُقُ رَجَةً گيَومٍ
وَلَدَتْهُ أُمّد (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2507
said, "If anyone performs Hajj (pilgrimage) for the sake of Allah without having
sexual intercourse with his wife (during the pilgrimage) or being immodest and
sinful, then he returns (sinless) as on the day his mother had delivered him."3
COMMENTARY: One who performs Hajj (pilgrimage) for Allah's sake does not do it to be
praised or to be seen. If anyone combines business with the pilgrimage, then he would earn
a smaller reward than one who performs it only for Allah's sake.
1 Muslim # 412.1337, Nasa'i # 2619.
2 Bukhari # 26, Muslim # 83-135, Tirmidhi # 1664, Nasa'i # 625, Musnad Ahmad 4.372.
3 Bukhari # 1521, Muslim # 438.1350, Tirmidhi # 811, Nasa'i # 2627, Darimi # 1796, Ibn Majah # 2889,
Musnad Ahmad 2-246.

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The pilgrim does not have sexual intercourse with his wife during the pilgrimage, does not
talk immodestly and does not talk with women in a manner that suggest indecency or
leads to it. This is what (3)) (rafatha) means.
And, the other word (33) (fasaqa) implies that he does not perpetrate a g rave sin during
the pilgrimage and does not commit minor sins repeatedly. It must be understood that if
one does not repent for his sins, then that is tantamount to Committing a major sin. This is
as Allah says:
وَمَنْ لَّمْ يَتُبُ فَأُوْلِتَ هُمُ الظُّلِمُوْنَ
{And whosoever repents not, then those are the evil doers) (49: 11)
In short, if anyone performs Hajj (pilgrimage) only for Allah's pleasure without engaging in
immodesty or sin then he returns from the pilgrimage free from sin as he was born innocent.
REWARD FOR HAJJ (PILGRIMAGE) IS PARADISE
(٢٥٠٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةُ لِمَا بَيْنَهُمَا وَالْحُجُّ الْمَبُرُوُرُ
لَيْسَ لَه جَزّاء إِلَّ الْجَنَّةُّ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2508
said, "The umrah, from one to the next, is an expiation of what is between them (of
minor sins). And, as for the Hajj (pilgrimage) that is accepted there is no reward for
it but paradise."1
UMRAH IN RAMADAN
(٢٥٠٩) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّوَإِّ عُمْرَ أَفِى رَمَضَّانَ تَعْدِلُ حَجَهَّ۔
(متفق عليه)
2509. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"surely as umrah performed in Ramadan is equal to (one) Hajj (pilgrimage)."2
MINOR ALSO GETS A REWARD
(٢٥١٠) وَعَنْهُ قَالَ إِّ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَفِى رَكْبًا بِالرَّوْحَاء فَقَالَ مَنِ الْقَومُ قَالُوا الْمُسْلِمُوْنَ
فَقَالُوا مَنْ أَنْتَ قَالَ رَسُولُ اللَّهِ فَرَ فَعَتْ إِلَيْهِ امْرَ أَهْ صَبِيًّا فَقَالَتْ لِهِذَا حَةٌ قَالَ نَعَمْ وَلَكِ أَجْرٌّ (رواه مسلم)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Abbas .2510
met some riders at ar-Rawha. He asked, "who are these people?" They said,
"Muslims!" And, they asked, "Who are you?" He said, "Allah's Messenger. A
woman carried a boy high up to him and asked. "May he (too) perform Hajj
(pilgrimage)?" He said, "Yes, and you will get a reward."3
1 Bukhari # 1773, Musim # 437.1349, Tirmidhi # 810, Ibn Majah # 2688, Muwatta Maalik # 20.21-66,
Musnad Ahmad 2-246.
2 Bukhari # 1782, Muslim # 221-1256, Nasa'i # 2110, Ibn Majah # 2994, Darimi # 1851, Musnad
Ahmad 1.229.
3 Muslim # 409-1336, Ibn Majah # 2910, (Ar-Rawha is the name of several places. This one is between
Madinah and Makkah - Mu'jum ul Buldah.

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COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم said to the woman that the child
may perform Hajj (pilgrimage). Though it was not fard(compulsory) on him, it would be
treated as an optional pilgrimage and he would earn a reward. She too would get a reward
for that because of her supervision and guardianship.
The ruling is that if a minor performs Hajj (pilgrimage), the fard(compulsory) due on him is
not discharge but continues to be due if the conditions are found in him. Similarly, if a
slave performs Hajj (pilgrimage) that will not be counted as a fard(compulsory), and if he gets
freedom from slavery and the condition of Hajj (pilgrimage) found in him, then he will have
to perform Hajj (pilgrimage) again. Contrary to this if a poor man performs Hajj (pilgrimage)
then that will count as a fard(compulsory). If he becomes rich then he will not have to
perform Hajj (pilgrimage) again.
PERFORM HAJJ (PILGRIMAGE) FOR SOMEONE ELSE
(٢٥١١) وَعَنْهُ قَالَ إِّ امْرَأَةً مِنْ خَفْعٍَ قَالَتْ يَارَسُولَ اللَّهِثَّ فَرِيضَةَ اللّهِ عَلَى عِبَادِهِ فِي الْحُجِّ أَدْرَكُتُ
«آبِ شَيْئًا كَبِيْرًّا لَا يَثْبُتُ عَلَى الرَّاحِلَةِ آَفَاَحُجُ عَنْهُ قَالَ نَعَمْ وَذَلِكَ فِيْ حَجَّةِ الوَدَاءِ - (متفق عليه)
2511. Sayyiduna Ibn Abbas us an, narrated that a woman of Khatha'am said. "O
Messenger o Allah, the command of Allah making Hajj (pilgrimage)
fard(compulsory) on his slaves has come when my father is a very old infirm man.
He cannot sit on a camel firmly. May I perform Hajj (pilgrimage) in his place?" He
said, "Yes." This was at the time of the Farewell Pilgrimage.1
COMMENTARY: The woman's father became rich at an old age. Hajj (pilgrimage) became
fard(compulsory) but he had not the strength to perform it. The Prophet Muhammad leal
permitted her to perform Hajj (pilgrimage) for her father.
The ruling is that if Hajj (pilgrimage) is fard(compulsory) on anyone and he cannot perform it
for some reason like weakness, blindness etc. and is not likely to recover during his life
time, then another person may perform Hajj (pilgrimage) on his behalf, provided the
handicapped person bears all expenses and instructs him to perform it for him.
Moreover even after a person's death another person may perform Hajj (pilgrimage) for him
if he had left instructions for t his to be done. Some ulama (Scholars) say that if children
perform Hajj (pilgrimage) for their parents then it is not necessary to have their prior
instructions and commands.
As for optional Hajj (pilgrimage), any person, handicapped or not, can get another to
perform an optional Hajj (pilgrimage) for him.
As for the woman in this hadith (tradition), it is presumed that her father had instructed
her to perform Hajj (pilgrimage) for him and had borne the expenses too.
This deduction is based on the explanation of Shaykh Abdul Haq Dahlawi aus, against the
hadith (tradition) of Abu Razin atas, (# 2528).
Some ulama (Scholars) maintain that children may perform Hajj (pilgrimage) on behalf of
their parents even without their instructions. In this case, this hadith (tradition) supports
their contention because the woman did not say anything about her father's instructions.
1 Bukhari # 1513, Muslim # 408.1335, Abu Dawud # 1809, Tirmidhi # 928, Nasa'i # 2641, Ibn Majah #
2907, Darimi # 1831, Muwatta Maalik # 20.30-98.

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(٢٥١٢) وَعَنْهُ قَالَ أَى رَجُلُ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِّ أُخْتِى نَذَّرَتُ ابْ تَحُمَّ وَإِنَّهَا مَاتَتْ فَقَالَ
الَِّىُّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْكَانَ عَلَيْهَا دَيْنْ أَكُنْتَ فَاضِيَهُ قَالَ نَعَمْ قَالَ فَاقْضِ دَيْنَ اللَّهِ فَهُوَ أَحَقُ
بِالْقَضَاءِ- (متفق عليه)
2512. Sayyiduna Ibn Abbas us & , narrated that a man came to the Prophet
Muhammad jedno and said, "My sister had vowed to perform Hajj (pilgrimage)
but has died (before that)." The Prophet Muhammad (,,le aso asked, "If she were
in debt, would you have paid it?" He said, "Yes," He said, 'then pay the debt
payable to Allah, for, He is the most deserving one to be repaid."
RULING: The heir is permitted to perform Hajj (pilgrimage) on behalf of the legator
without his permission or legacy. He may do it himself or get it done.
However, others need to have permission, and instructions in the will to perform Hajj
(pilgrimage) on a dead person.' Behalf.1
WOMAN CANNOT TRAVEL WITHOUT HUSBAND OR MAHRAM
(٢٥١٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَخْلُوَّ رَجُلْ بِامْرَأَةٍ وَلَّا تُسَافِرَّ امْرَأَهْ إِلَّا
وَمَعَهَا مَحْرَمْ فَقَالَ رَجُلْ يَا رَسُولَ اللَّهِ أُكْتُتِبْتُ فِي غَزْوةِ كَذَّا وَكَذَا وَخَرَجَتِ امْرَأَقٍ حَاجَّةٌ قَالَ اذْهَبُ
فَاحْجُجُ مَعَ امْرَأَتِّكَ - (متفق عليه)
.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .2513
said, "No man must be alone with a woman. And no woman must travel without
a mahram." A man submitted, "O Messenger of Allah, I have been enlisted in
such and such a battle while my wife has decided to travel to perform Hajj
(pilgrimage) with her."2
COMMENTARY: Woman and man who are not in the category of mahram should not
remain alone.
A woman cannot travel alone to a distance (of journey defined by Shari'ah, 48 miles or 78
kilometres) or more without her husband or a mahram. She is not allowed to undertake a
journey to perform Hajj (pilgrimage), too, without one of them. It is a condition that makes
Hajj (pilgrimage) fard(compulsory) on her.
In the terminology of Shariah, a mahram is one with whom marriage is forbidden for ever
either because or close relationship or fosterage or being in-laws. Moreover, A mahram
must be sane, adult and not a Magian or a sinner.
THE JIHAD OF WOMEN IS HAJJ (PILGRIMAGE)
(٢٥١٤) وَعَنُ عَائِشَةَ قَالَتِ اسْتَأْذَنْتُ الذَِّيَّ صَأَّ اللّهُ عَلَيْهِ وَسَلَّمَ فِي الْجِهَادِ فَقَالَ جِهَادُ كُنَّ الْحُجُّ - (متفق عليه)
2514. Sayyidah Ayshah Que a +, narrated that she sought permission of the Prophet
Muhammad صلى الله عليه وسلم to participate in jihad. He said, "The jihad of you (woman)
1 Bukhari # 6699, Musnad Ahmad 1-310.
2 Bukahri # 3006, Muslim # 424-1314.
.

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is the Hajj (pilgrimage)."1
LIMIT OF A WOMAN'S JOURNEY
(٢٥١٥) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُسَافِرُ امْرَأَةٌ مَسِيْرَةً يَوْمٍ وَّ لَّيْلَةٍ إِلَّا
وَمَعَهَا ذُوْمَحُرٍَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2515
said, "A woman must not set out on a journey of a day and a night without there
being with her a mahram."2
COMMENTARY: There might be an apparent contradiction in hadith (tradition) and
juristic rulings.
The. Hidayah writes that it is allowed to women to travel (without their husband or
mahram) to a place that is of a distance lesser than the limit of Shari'ah (three manzils - or,
48 miles). This hadith (tradition), however disallows women to travel without husband or
mahram even to a place that is to a distance of one day and one night (which is one
manzil). Moreover, a hadith (tradition) in Bukhari and Muslim says, "No woman should
undertake a journey of a distance undertake a journey of a distance of two days and two
nights unless accompanied by her husband or a mahram."
The ulama (Scholars) reconcile the ahadith (tradition) by saying that the distance measure
(48 miles) is the same but it is normally completed in three days and three nights with
halts. If one travels with fewer halts or ceaselessly then it may be completed in one day and
one night too. This explains the difference in days though the measure remains 48 miles.
It is also explained to depend on circumstances. It might be risky for women to travel
beyond two days and nights or sometimes even one day and one night.
The explanation of Shaykh Abdul Haq Muhaddith Dahlawi is more appealing. He said that
the essence of all these ahadith (tradition) is that women must not travel alone. The aim is
not to determine the distance is measure. Hence, today when words are at the lowest ebb,
care demands that women must not travel alone at all, even short distances.
THE MAWAQIT OF HAJJ (PILGRIMAGE)
(٢٥١٦) وَعَنِ ابْنِ عَبَّاسِ قَالَ وَقَّتَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَهْلِ الْمَدِيْنَةِ ذَا الْحُلَيْفَةِ وَلاَهُلِ
الشَّامِ الْجُحْفَةَ وَلِأَهْلِ تَجْدٍ قَرْنَ الْمَنَازِلِ وَلِأَهْلِ الْيَمَنِ يَلَمْلَمَ ذَهُنَّ ◌َهُنَّ وَلِمَنْ آَتَى عَلَيْهِنَّ مِنْ غَيْرٍ أَهْلِهِنَّ
لِمَنْ كَانَ يُرِيْدُ الحَُّ وَالْعُمْرَةَ فَمَنْ كَاتَ دُوْثَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ وَكَذَّاكَ وَكَذَاكَ حَتَّى أَهْلُ مَكَّةً
يُهِلُّوُجَ مِنْهَا- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .2516
fixed the miqat (places at which the ihram (pilgrim-robe) must be assumed before
going further):
For: the people of Madinah: Dhull Hulayfah,
-
people of Syria: Al-Juhfah,
-
people of Najd: Qarn al-Manazil, and
1 Bukhari # 2875, Ibn Majah # 201, Musnad Ahmad 6-67.
2 Bukhari # 1088, Muslim # 413-1338, Tirmidhi # 1169, Ibn Majah # 2898.

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people of Yemen: Yalamlam.
These being for these regions and for the people of other regions who arrive there
intending to perform Hajj (pilgrimage) and umrah
For those who reside nearer to Makkah, they should assume the ihram (pilgrim-
robe) were they reside. (In this way) for the nearer and the nearer up to the residents
of Makkah itself who should assume it in Makkah.1
COMMENTARY: The meaning of ihram (pilgrim-robe) (a1-1) is 'to make unlawful.' Many
things are forbidden to a pilgrim. To demonstrate that those things stand forbidden from
that time an attire is put on consisting only of a sheet of cloth (rida) and a waist wrapper
(izar) with an intention to perform Hajj (pilgrimage). It is called the ihram (pilgrim-robe).
However, the ihram (pilgrim-robe) is said to be assumed when, after putting on the attire, the
intention is formed to perform Hajj (pilgrimage) and talbiyah (or labayk) is recited, or any
such things is done that resembles the talbiyah like sending forth the sacrificial animal. It
anyone merely dons the attire of the ihram (pilgrim-robe), he does not become a muhrim
(one who has assumed the ihram (pilgrim-robe)). (Both pieces of attire are unstitched.)
The word muwaqit is the plural of miqat. It is the place where any one whose destination is
Makkah must assume the ihram (pilgrim-robe) (if he has not already done so). No one is
allowed to proceed to Makkah beyond this point without the ihram (pilgrim-robe).
DHUL HULAYFAH: It is to the south of Madinah about ten kilometers away. It is also
called Abyar Ali. It is the miqat of the inhabitants of Madinah travelling to Makkah.
JUHFAH: It is about 188 kilometers away from Makkah and a few miles to the south of
Rabigh. The Quraysh trade caravans used to half here, but not it is a deserted place. It is the
miqat for the travellers from Shaam and Egypt.
NAJD: Actually, an elevated place is called Najd, but it is the name of region of Saudi
Arabia. It is very high from sea-level, and presently, all the central portion of the Arabian
peninsula. In the north it begins at the southern tip of the desert of Syria to the velley of Al-
Awasir or Ar-Rab al Khal in the south, and breadh wise from Ahsa to the Hijaz. The capital
of Saudi Arabia, Riyadh, is in najd.
QARN UL MANAZI: It is a mountainous range of Tihamah about 48 kilometers to the
south of Makkah on the highway from Yemen to Makkah. Sa'diyah is a village there. It is
the miqat of pilgrims from yemen. The people for India and Pakistan also go from this
route, so it is their miqat too.
There also isDhat Irq, about 97 kilometers from Makkah towards the north east on the
route to Iraq. It is the miqat of travellers from Iraq.2
The words of the hadith (tradition):
لِمَنْ كَانَ يُرِيدُ الْحُجَّ وَالْعُمْرَةَ
{for those intending to perform Hajj (pilgrimage) and umrah}
are evidence that if any non-resident of Makkah passes through the miqat with any other
intention then it is not necessary from him to assume the ihram (pilgrim-robe). This is the
contention of Imam (leader) Shafi'I al , However, Imam (leader) Abu Hanifah's al ,
opinion is that it is not allowed to enter Makkah without assuming the ihram (pilgrim-robe)
1 Bukhari # 1526, Muslim # 11-1181, Abu DAwud # 1732, Nasa'i # 2658, Musnad Ahmad 10332.
2 The original does not mention Yalamlam, the Miqat of Yemenis. It is to the south of Makkah. Here,
the mosque of Sayyiduna Mu'adh ibn Jabal رضى الله عنه is situated.

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whether the intention is to perform Hajj (pilgrimage) and umrah or not. It means that if a
non-resident of Makkah goes into Makkah for Hajj (pilgrimage) and umrah or for any other
purpose then it is wajib (obligatory) for him to assume the ihram (pilgrim-robe) at the miqat.
He cannot enter without the ihram (pilgrim-robe). The hanafis cite the Prophet Muhammad's
.saying صلى اللهعليه وسلم
لَا يُجَاوِزُ حَدَّ الْمِيْقَاتِ إِلَّا مُخْرِمًا
{It is not allowed to go beyond the miqat (to enter Makkah) without assuring the
ihram (pilgrim-robe).}
This hadith (tradition) is absolute without specifying the purpose of visit as Hajj
(pilgrimage) and umrah. Moreover, the ihram (pilgrim-robe) is assumed to show respect to
the sacred place Ka'bah whether one performs Hajj (pilgrimage) and umrah or not. Hence,
this command applies to the pilgrim as well as to the trader, the tourist, etc. However,
those people who reside within the miqat are exempt from assuming the ihram (pilgrim-
robe) when going to Makkah for their needs because they have to travel there very often.
So, they attract the same command as the residents of Makkah who can travel out of it and
came back without the ihram (pilgrim-robe).
Those who reside within the miqat but outside the limits of the Haram may assume the
ihram (pilgrim-robe) at their homes up to the limits of the Haram. It is not necessary for them
to travel to the miqat even if they reside near to it.
The hadith (tradition) says nothing of those who reside in the main miqat itself. The ulama
(Scholars) say that they are bracketed with those who reside in the miqat.
This command applies also to those who reside between the limits of the Haram to the
miqat. They will assume the ihram (pilgrim-robe) there (at their homes) whether they are
nearer the miqat or nearer the Haram. In this way, the residents of Makkah will assume the
ihram (pilgrim-robe) within Makkah. Those who reside outside the city of Makkah but
within the limits of Haram will assume the iliram (pilgrim-robe) at the Haram of Makkah.
The hadith (tradition) specifies that when the residents of Makkah perform Hajj (pilgrimage),
they may assume the iltram (pilgrim-robe) within Makkah, but when they intend to perform
umrah, they must go to Hill to assume the ihram (pilgrim-robe) and then go to the Haram. The
٤٥ رضى الله عنها had instructed Sayyidah Ayshah صلى الله عليه وسلم reason is that the Prophet Muhammad
go to Tan'im which is in hill to assume the iltram (pilgrim-robe) for umrah.
(٢٥١٧) وَنُ جَابِرٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مُهَلُّ أَهْلِ الْمَدِيْنَةِ مِنْ ذِى الْخَلَيَّفَةِ وَالطَّرِيْقُ الْأَخَرُ
الْجُحْتَةُ وَمُهَلُّ أَهْلَ الْجِرَاقِ مِنْ ذَاتٍ عِرْفٍ وَمُهَلُّ أَهْلٍ نَجْدٍ قَرْنْ وَمُهَلُّ أَهْلِ الْيَّمَنِ يَلَمْلَمُ - (رواه مسلم)
2517. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
place to assume the ihram (pilgrim-robe) for the people of Madinah is Dhul
Hulayfah, and on the other road is Al-Juhfah. For the people of Iraq, it is Dhat Irq.
For the people of Najd, it is Qarn. And for the people of Yemen, it is Yalamlam."1
COMMENTARY: The other road from Madinah led to Makkah through Juhfah so it was
also the miqat for the Madinah. However, now there only is one route via Dhul Hulayfah
though Juhfah falls on the route. This means that there are two miqats for the people of
Madinah. The ulama (Scholars) say that the iliram (pilgrim-robe) should be assumed at a
1 Muslim # 18-1183, Nasa'i # 2651.

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place more distant from Makkah and that is Dhul Hulayfah, but if anyone assumes it at
Juhfah then that, too, is allowed.
NUMBER OF UMRAH & HAJJ (PILGRIMAGE) PERFORMED BY THE PROPHET
صلى الله عليه وسلم MUHAMMAD
(٢٥١٨) وَعَنْ آَنَسٍ قَالَ اعْتَمَرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَرْبَعَ محُمَرٍ كُلَّهُنَّ فِى ذِى الْقَهْدَةِإِلَّ الَّتِى كَانَتْ
مَعَّ حَجَّتِهِ عُمْرَةٌ مِنَ الْخْدَيْبِيَّةِ فِى ذِى الْقَعْدَةِ وَعُمْرَةٌ مِنَّ الْعَامِ الْيُقْبِلِ فِى ذِى الْقَعْدَةِ وَعُمْرَةٌ مِنَ الْجِعِزَّانَةِ
حَيْثُ قَسَمَ غَنَائِمٌ حُنَيْنٍ فِيْ ذِى الْقَعْدَةِ وَعُمْرَةٌ مَعَ حَجَّتِه۔ (متفق عليه)
2518. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم performed
four umrahs, all of them in (the month of) Dhul qa'dah except the one that was
performed along with his Hajj (pilgrimage). One of these was performed from
Hudaybiyah in Dhul-qa'dh, a second in the year following in Dhul qadah, another
from J'iranah where he disbursed the booty of hunayn in Dhul qa'dah, and an
umrah performed along with his Hajj (pilgrimage).1
COMMENTARY: Hudaybiyah is a place about 26 kilometers to the north west of Makkah
towards Jiddah. The mountain Jabal ash-Shumaysi is situated here because of which it is
also called Shumaysiyah. Most of this place lies within the Haram but some of it outside its
limits, in the Hill.
صلى الله عليه وسلم A brief account of the umrah of Hudaybiyah follows. The Prophet Muhammad
departed from Madinah on Monday. 1st Dhul qadah 6 AH with intention to perform the
umrah. He was accompanied by one thousand and four hundred, or some more,
companions. When he came to Hudaybiyah, the quraysh of Makkah disallowed him to
visit the BaytAllah. A lengthy discussion followed where after the peace Treaty of
Hudaybiyan was concluded 'The Prophet Muhammad صلى الله عليه وسلم and his companions
were to go back to Madinah that year, but would be allowed to perform umrah the next
year.' So, the Prophet Muhammad صلى الله عليه وسلم returned to Madinah without performing
umrah. However, he did earn reward for an umrah (as did the other) so this is regarded as
his first umrah, and the command of besiege came to be operative. The prophet
Muhammad ,14,le ano came next year to Makkah to redeem the umrah. He stayed there
for three days during which he performed the umrah and returned from there on the
fourth day. This is counted as his second umrah and is called 'umrah al qada' on the
redeeming umrah and this term is applied to it in ahadith (tradition) too. The Hanafis
deduce from it that if a pilgrim has to relinquish his ihram (pilgrim-robe) out of compulsion
on being prevented or surrounded then it is wajib (obligatory) for him to redeem the
pilgrimage, but Imam (leader) Shafi'I am», rules that it is not wajib (obligatory) to redeem it.
The Prophet Muhammad's صلى الله عليه وسلم third umrah was the one he performed on coming to
Makkah from Ji'ranah. Here, he had divided the spoils of the Battle of Hunayn. Jiranah is a
place between Makkah and Ta'if. After the conquest of Makkah, the Battle of Hunayn was
fought in 8 AH and a very huge booty was collected. The Prophet Muhammad ,le ano
stayed at Ji'ranah for fifteen or sixteen days and distributed the booty among the Sahabah
1 Bukhari # 4148, Muslim # 217.1253, Abu Dawud # 1994, Tirmidhi # 815, Darimi # 1787, Musnad
Ahmad 3-134.

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(Prophet's companions) (sàn>). During those days, he went to Makkah one right after isha
and performed the umrah. He returned to Ji'ranah on the same night and offered the salah
(prayer) of fajr.
The fourth umrah of the Prophet Muhammad صلى الله عليه وسلم was the one he performed, after
Hajj (pilgrimage) was prescribed in 10 AH, alongwith Hajj (pilgrimage). So this umrah was
performed in Dhul Hijjah while the others were performed in Dhul qadah. These were his
sumrah performed four times.
During Islam, he performed Hajj (pilgrimage) only once, after it was made fard(compulsory).
The qurysh used to perform Hajj (pilgrimage) during the jahiliyah and the prophet
Muhammad صلى الله عليه وسلم had performed Hajj (pilgrimage) during those days, too, but the
ulama (Scholars) donot know how many times he did that.
DIFFERENCE BETWEEN HAJJ (PILGRIMAGE) AND UMRAH
Hajj (pilgrimage) and Umrah will be described later on. Here, we must see the difference
between Hajj (pilgrimage) and umrah. Hajj (pilgrimage) comprises the wuquf at Arafat, tawaf of
Bayt Allah and the sa'I between safa and Marwah. Umrah is made up of the tawaf and the sa'I
Ihram (pilgrim-robe) is a condition for both. Neither is valid without the ihram (pilgrim-robe).
Hajj (pilgrimage) may be a fard(compulsory), a sunnah(Practice of Holy Prophet Muhammad ano
duyule) or an optional pilgrimage. Umrah is never fard(compulsory), but only a sunnah(Practice
of Holy Prophet Muhammad صلى الله عليه وسلم) or an optional performance and if any one vows to
perform an umrah then it becomes wajib (obligatory) for him to perform it.
PROPHET MUHAMMAD صلى الله عليه وسلم UMRAH BEFORE HIS HAJJ (PILGRIMAGE)
(٢٥١٩) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ اعْتَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى ذِى الْقَعْدَةِ قَبْلَ أَنْ يَجُمَّ
مَرَّتَیْنٍ-(رواه البخارى)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Al-Bara ibn Aazib .2519
performed umrah two times in Dhul qa'dah before he performed Hajj (pilgrimage).1
COMMENTARY: The previous hadith (tradition) count the umrah of Hudaybiyah when
he had relinquished the ihram (pilgrim-robe) at Allah's command as an accomplished umrah
because of the reward that was given to him. This hadith (tradition) does not count that
umrah because the acts of umrah were not performed. Hence, this hadith (tradition)
mentions two umrahs before his Hajj (pilgrimage) (and the previous hadith (tradition) three
before Hajj (pilgrimage)), but he earned reward for three umrah before Hajj (pilgrimage).
SECTION II
اتمضلُ القَّانِى
HAJJ (PILGRIMAGE) IS FARD(COMPULSORY) ONLY ONCE
(٢٥٢٠) عَنِ ابْنٍ عَبَّاسٍ قَالَ قَالَ رَسُوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَيَا أَيُّهَا النَّاسُ إِّ اللّهَ كَتَبَ عَلَيْكُمُ الْحُنَّ
فَقَّامَ الْأَقْرَءُ بنُّ حَابِسٍ فَقَالَ آَفِي كُلِّ عَامٍ يَارَسُولَ اللّهِ قَالَ لَوْ قُلْتُهَا نَعَمْ لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمْ تَعْمَلُوْا
بِهَا وَلَمْ تَسْتَطِيْعُوْا وَالحُجُ مَرَّةً فَمَنْ زَادَ فَتَطَؤٌُّ - (رواه أحمد والنسائى والدارمى)
2520. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
1 Bukhari # 1781

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"O you people, surely Allah has made Hajj (pilgrimage) fard(compulsory) for you."
On that, al-Aqra ibn Habis aca +, got up and asked, "Is it every year, O Messenger
of Allah?" He said, "Were I to say, 'Yes' then it would become obligatory and if it
became obligatory, you would not do it and would not be able to do it too. Hajj
(pilgrimage) is to be performed just once. If anyone performs it more than that, it is
a supererogatory performance."1
NOT PERFORMING HAJJ (PILGRIMAGE) IN SPITE OF ABILITY
(٢٥٢١) وَعَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ مَلَكَ زَادًا وَرَاحِلَةٌ تُبَلِّغُهُ إِلِى بَيْتِ اللُّهِوَلَمُ
يَحُّ فَلَاعَلَيْهِ أَنْ يَمُوْتَ يَهُوْدِيًّا أَوْنَصْرَانِيًّا وَذْلِكَ أَّ اللهَ تَبَارَكَ وَتَعَالِى يَقُوْلُ وَلِلْهِ عَلَى النَّاسِ حُِ
الْبَيْتِ مَنِ اسْتَطَاءَ إِلَيْهِ سَبِيْلًا رَوَاهُ التِّرْ مِذِىُّ وَقَال هذّا حَدِيْثْ غَرِيْبُ وَفِي إِسْتَادِهِ مَقَالٌ وَهِلَالُ بْنُ عَبْدِ
اللَّهِ مَجْهُوْلْ وَالْحَارِثُ يُقَتَّفُ فِى الْحَدِيْثِ۔
2521. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "A
person who possesses ample provision and a riding beast to carry him the House of
Allah but does not perform Hajj (pilgrimage) may die a Jew or a Christian, it matters
not, in the light of the words of Allah, Blessed and Exalted:
وَإِلَّهِ عَلَى النَّاسِ حُِّ الْبَيْتِ مَنِ اسْتَظَاءَ إِلَيْهِ سَبِيلًا
(And pilgrimage to the House is a duty of mankind towards Allah for him who is
able to make his way to it.) (3: 97)2
COMMENTARY: A person has money enough to bear his expenses of the journey and to
leave enough for the upkeep of his family in his absence and also has a means of
conveyance his own or against fare. But, he does not perform Hajj (pilgrimage) is spite of
that till he dies. Then, he dies a Jew or a Christian.
If he did not perform Hajj (pilgrimage) because he rejected it as an obligation, then, as a Jew.
or Christian, he resembles a disbeliever. If he does not reject its obligation yet does not
perform it then he dies like a sinning Jew or Christian. In short, to neglect the performance
of Hajj (pilgrimage) is a very grave sin. The Prophet Muhammad , a had to make
such a serious comparison.
The remaining portion of the verse is:
وَمَنْ كَفَرَ فَإِّ اللّهَ غَنِىٌّ عَنِ العالَمِيْنَ
{As for him who disbelieves, surely Allah is Independent of the worlds) (3: 97)
People may obey or not obey, that does not benefit or harm Allah. It is they who derive
benefit or suffer loss, through deliverance or punishment.
The Prophet Muhammad Ly,le ando may have recited the entire verse but the narrator cited it
.(إِلَيْهِسبيلا) up to
(٢٥٢٢) وَعَنِ ابْنٍ عَبَّاسِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَاصَيْرُوْرَةَ فِي الْإِسْلامِ- (رواه ابوداود)
1 Abu Dawud # 1721, Nasa'i # 2620, Ibn Majah # 2886, Darimi # 1788, Musnad Ahmad 1-255.
2 Tirmidhi # 812.
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2522. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is no sayrurah in Islam."1
COMMENTARY: Sayrurah refers to one who does not perform Hajj (pilgrimage). Hence,
the hadith (tradition) means: 'one who does not perform Hajj (pilgrimage) in spite of it
being obligatory on him is not a Muslim."
This saying is as a warning or it means that such a man is not a perfect Muslim.
Some people say that sayrurah means 'abstinence from marriage' and 'neglecting to
perform Hajj (pilgrimage).' Hence the hadith (tradition) means that to refrain from marrying
and performing Hajj (pilgrimage) is un Islamic. It is the practice of monks, or it is celibacy. A
Muslim should not neglect marriage and Hajj (pilgrimage).
OBLIGATION TO PERFORM HAJJ (PILGRIMAGE) MUST NOT BE DEFERRED
(٢٥٢٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَرَادَ الْحُمَّ فَلْيُعَجِّلُ- (رواه ابوداؤد والدارمى)
2523. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
'He who intends to perform Hajj (pilgrimage) must perform it promptly."2
COMMENTARY: If anyone is able to perform Hajj (pilgrimage) then he must not
procrastinate but seize the opportunity lest circumstances change and he become unable to
make the pilgrimage.
According to Imam (leader) Abu Hanifah & o-, when Hajj (pilgrimage) becomes
fard(compulsory) (meaning one is able to perform it), one must discharge the obligation
promptly. If he defers and, meanwhile, becomes unable to do it, then the obligation will
remain binding on him. (If he does not perform Hajj (pilgrimage), he will be regarded as a
sinner.) Imam (leader) Maalik a>, and Imam (leader) Ahmad al-, too, subscribe to the
same view.
Imam (leader) Shafi'I ale>, holds that the obligation need not be discharge promptly it may
be deferred till the last age just as it is allowed to delay the salah (prayer) till its last time.
Imam (leader) Muhammad at , agrees with this contention. However, both of them
maintain that delay is permitted only when there is no likelihood of missing the Hajj
(pilgrimage) altogether, otherwise it should not be deferred. If anyone on whom Hajj
(pilgrimage) is fard(compulsory) dies without performing it, then all the ulama (Scholars)
hold that he would die as a sinner and he would be questioned for not having performed
Hajj (pilgrimage).
The Hanafi ulama (Scholars) say that if anyone on whom Hajj (pilgrimage) was
fard(compulsory) deferred it and meanwhile, he suffers a financial set back, then he must
borrow money and perform Hajj (pilgrimage) even if he is unable to repay the debt. It is
hoped that Allah will not punish him for non-payment of debt provided he intends to
repay it as soon as he gains ability to do so.
PERFORMING HAJJ (PILGRIMAGE) & UMRAH TOGETHER
(٢٥٢٤-٢٥٢٥) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَابِعُوْا بَيْنَّ الْحُجِّ وَالْعُمْرَةِ فَإِنَّهُمَا
1 Abu Dawud # 1729, Musnad Ahmad 1-312.
2 Abu Dawud # 1732, Ibn Majah # 1883, Musnad Ahmad 1-274.

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يَنْفِيَّانِ الْفَقْرَ وَالذُّنُوْبَ كَمَا يَنْفِى الْكِيْرُ خَبَثَ الْحَدِيْدِ وَالذَّهَبِ وَالفِضَّةِ وَلَيْسَ لِلْحَجَّةِ الْمَبْرُوْرَةِ ثَوَابٌ
إِلَّا الْجَنَّةُ - رَوَاءُ التِّرْمِذِىُّ وَالنَّسَائِىُّ وَرَوَاهُ أَحْمَدُ وَابْنُ مَاجَةً عَنْ عُمَرَ إِلى قَوْلِهِ خَبَثَ الْحَدِيْدِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .2524
said, "Let Hajj (pilgrimage) and umrah follow one another because they remove
poverty and sin as the bellows remove rust form iron, gold and silver. And, there is
no removed for an accepted Hajj (pilgrimage) but paradise."1
2525. Sayyiduna Umar رضى الله عنه (also) narrated this hadith (tradition) (but) up to the
Prophet Muhammad صلى الله عليه وسلم words, from iron."2
COMMENTARY: This calls for the qiran form of Hajj (pilgrimage) which is the most
excellent form of Hajj (pilgrimage). This will be explained later on.
This hadith (tradition) could also mean that if you have already performed umrah, now
perform Hajj (pilgrimage), and if you have already made Hajj (pilgrimage), now make umrah.
Poverty could mean the apparent lack of wealth but also the inner feeling. Thus, Allah
would bestow wealth and property, or richness of heart to one who performs Hajj
(pilgrimage) and umrah.
CONDITIONS OF HAJJ (PILGRIMAGE)
(٢٥٢٦) وَعَنِ ابْنِ عُمَرَ قَالَ جَاء رَجَلْ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِمَا يُؤْجِبُ الحُمَّ قَالَ
الزَّاهُ وَالرَّاحِلَةُ- (رواه الترمذى وابن ماجة)
2526. Sayyiduna Ibn Umar we an +, said that a man came to the Prophet Muhammad
(and asked, "O Messenger of Allah, what makes Hajj (pilgrimage صلى الله عليه وسلم
obligatory?" He said, "Provision of journey and a means of conveyance."3
COMMENTARY: There are other conditions too, but this hadith (tradition) mentions the
two main ones. They are the basic conditions.
This hadith (tradition) also rejects Imam (leader) Maalik's an , contention that Hajj
(pilgrimage) is also obligatory on one who can travel on foot and also earn his expenses
through trade or labour.
PILGRIM DESCRIBED
(٢٥٢٧) وَعَنْهُ قَالَ سَأَلَ رَجُلْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَا الْحَابُّ قَالَ الثَّمِثُ النَّفِلُ فَقَامَ آخَرُ
فَقَّالَ يَا رَسُولَ اللهِ أَىُّ الْحُجِّ أَفْضَلُ، قَالَ وَالقَّهُ قَالْنَجُّ فَقَامَ أَخَرُ فَقَالَ يَا رَسُولَ اللَّهِ مَا السَّبِيُّلُ قَالَ زَادْ
وَرَاحِلَةٌ - رَوَاهُ فِي شَرْحِ السُّنَّةِ وَرَوَى ابْنُ مَاجَةً فِي سُنَّنِهِ إِلَّ أَنَّهُ لَمْ يَذْكُرِ الْفَضْلَ الْآَخِيُرَ-
صلى narrated that a man asked Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2527
, ale à, "Who is a pilgrim?" He said, "with dishevelled hair and bad-smelling
(body)" Another man got up and asked, "O Messenger of Allah, which part of Hajj
(pilgrimage) is the most excellent?" He said, "To raise the voice while calling the
1 Tirmidhi # 810, Nasa'i # 2630.
2 Ibn Majah # 2887, Musnad Ahmad 1-387.
3 Tirmidhi # 813, Ibn Majah # 2896.
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talbiyah and to shed blood of the sacrificial animal." Yet another arose and asked,
"O Messenger of Allah, what is as sabil?" (A reference to hadith (tradition) # 2521,
Qur'anic verse 3: 97) He said, "Provision and a riding beast."1
PERFORMING HAJJ (PILGRIMAGE) FOR FATHER
(٢٥٢٨) وَعَنْ أَبِ رَزِيْنِ الْعُقَتْلِّ أَنَّهُ أَتَى النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللّهِرَّ أٍَ شَيْخٌ كَبِرْلَا
يَسْتَطِيعُ الْحَّ وَلَا الْعُمْرَةَ وَلَّا الشَّعْنَ قَالَ حُجَّ عَنْ آَبِيُّكَ وَاعْتَمِرُ - رَوَاهُ التِّزْ مِذِىُّ وَأَبُوْدَاوُدَ وَالنَّسَائِىُّ وَقَالَ
الِّرْمِذِئُّ هُذَا حَدِیْثُ حَسَنْ صَحُْ۔
صلى الله came to the Prophet Muhammad رضى الله عنه Sayyiduna Abu Razin Al-Uqayli .2528
, the and submitted, "O Messenger of Allah, my father is a very old man. He
cannot perform Hajj (pilgrimage) and umrah, and he cannot sit firmly on a riding
beast." He said, "perform Hajj (pilgrimage) on behalf of your father, and perform
umrah, too."2
REFERENCE: See hadith (tradition) # 2511 of a similar nature. Comments follow there.
OWN HAJJ (PILGRIMAGE) BEFORE PERFORMING FOR ANOTHER
(٢٥٢٩) وَعَنِ ابْنِ عَبَّاسِ قَالَ إِكَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًا يَقُولُ لَّيْكَ عَنْ شُبْرُمَةَ قَالَ
مَنْ شُبِّرُمَةٌ قَالَ آَخْ لِى أَوْ قَرِيُبْ لِّى قَالَ أَحَجَجُتَ عَنْ نَفْسِكَ قَالَ لَا قَالَ حُجَّ عَنْ نَفْسِكَ ثُؤَّ حَُّ عَنْ
شُبْرُمَةَ - (رواه الشافعى وابوداود وابن ماجة)
2529. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم heard
a man call 'Labayk for shubrumah.' He asked, "Who is shubrumah?" He said, "My
brother," (he said) "A relative of mine." He asked, "Have you performed Hajj
(pilgrimage) for yourself?" He said, "No" He said, "Perform Hajj (pilgrimage) for
· yourself, first. Then perform it for shubrumah."3
COMMENTARY: Imam (leader) Shafi'I al>, and Imam (leader) Ahmad al-, contend that
one who has not performed his own Hajj (pilgrimage) must not perform Hajj (pilgrimage) for
another. They cite this hadith (tradition). Imam (leader) Abu Hanifah al , and Imam
(leader) Maalik us às>, hold that even if one has not performed his own Hajj (pilgrimage), he
may perform Hajj (pilgrimage) for another, though it is better for him to perform his Hajj
(pilgrimage) first. According to them the command in this hadith (tradition) is of the kind of
mustahab (desirable). It is also said that this hadith (tradition) is weak or abrogated.
MIQAT OF THOSE FROM THE EAST
(٢٥٣٠) عَنْهُ قَالَ وَقَّتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِأَهْلِ الْمَشْرِقِ الْعَقِيْقَ - (رواه الترمذى وابوداؤد)
# (صلى الله عليه وسلم Ibn Majah # 2896, Baghawi in Sharth us sunnah(Practice of Holy Prophet Muhammad 1
1847, (Ibn Majah does not mention the last portion (of the third man.
2 Tirmidhi # 931, Abu Dawud # 1810, Nasa'i # 2617, Ibn Majah # 2906, Musnad Ahmad # 16184.
3 Abu Dawud # 1811, Ibn Majah # 2903, Shafi'I ).