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right shoulder from the right armpit round over the left shoulder. It leaves the right
shoulder bare. This command was of the same nature as of ramal to demonstrate strength
and alertness. It stands operative even today.
The station of Ibrahim was where Prophet Ibrahim (> Junte stood. It is a stone on which he
stood to build the Ka'bah. The imprint of his feet remains to date an this stone.
Some people say that maqam Ibrahim (station of Ibrahim) is a stone. When Prophet
Ibrahim عليه السلام came to meet his son Prophet Isma'il عليه السلام in Makkah,he alighted from
the camel on this stone. And, when he departed, he stood on it to mount the camel. The
imprint of both his feet transferred on the stone.
This stone is now preserved in a casing in front of the ka'bah. The Prophet Muhammad au
pugals completed tawaf and offered two raka'at salah (prayer) behind this maqam Ibrahim. It
is better to offer the two raka'at salah (prayer) here, but it is allowed anywhere in the haram
within the sacred mosque or outside it. Imam (leader) Abu Hanifah ales, holds that it is
wajib (obligatory) after every tawaf but Imam (leader) Shafi'I an das, contends that it is
. (صلى الله عليه وسلم sunnah(Practice of Holy Prophet Muhammad
The hadith (tradition) says that the Prophet Muhammad صلى الله عليه وسلم recited (قل هو الله احد) (al-
Ikhlas) and (3,1KJ114 J5) (al-Kafirun) in the two raka'at. In its literal sense, it implies that a
succeeding surah (al-Ikhlas) was recited before a preceding surah (al-kafirun). The ulama
(Scholars) say that it is not so but the hadith (tradition) only says that the Prophet
Muhammad صلى الله عليه وسلم recited these two surahs. Teebi رحمه الله said that (قل هو الله أحد) declares
Allah's unity while (3, KitettJi) condemns polytheism. So, tawheed (or Allah's unity) is a
great declaration and significant, so is mentioned first.
Moreover, some version are explicit that they mention (قل يا ايها الكفرون) first and (قل هو الله أحد) next.
The Prophet Muhammad صلى الله عليه وسلم observed Sa'I between as Safa and al Marwa in the
mannr that from al-Safa to al-Marwa was one time and again to as-Safa the second time.
The seven times were counted in this manner. Sa'I began at as-Safa and ended at al-Marwa.
Sa'I is wajib (obligatory) Its origin lies in Sayyiduna Ismail (> Jungle being a child and his mother
Sayyidah Hajrah (M.J14,le began her search for water. When she was on the slope or declivity,
the lost sight of him, so she went from as-Safa to al-Marwa to climb them and look at him.
This sa'I. is her sunnah(Practice of Holy Prophet Muhammad , ale an .). The Prophet
Muhammad , q,le an Lo kept it alive. Since the declivity is now filled over the years with
sand, it cannot be distinguished but for the sign posts erected between which the pilgrims
run to keep alive the sunnah(Practice of Holy Prophet Muhammad ., ,le an .) of Sayyidah
.عليه السلام Hajrah
When the Prophet Muhammad صلى الله عليه وسلم was in Makkah and had performed the umrah,
he instructed his sahabah (Prophet's companions) (usa ) who had not brought a
sacrificial animal with them that they should relinquish their ihram (pilgrim-robe). The ihram
(pilgrim-robe) of Hajj (pilgrimage) should be considered as the ihram (pilgrim-robe) of umrah
and when the days of Hajj (pilgrimage) arrived, they should assume the ihram (pilgrim-robe)
of Hajj (pilgrimage) again and perform Hajj (pilgrimage). Those who had taken the sacrificial
animal along should not relinquish the ihram (pilgrim-robe) but retain it till after Hajj
(pilgrimage). The Prophet Muhammad (,,le à remained in ihram (pilgrim-robe) because
he had the sacrificial animal with him. The sahabah (Prophet's companions) do, found

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it difficult in the sense that they had relinquished the ihram (pilgrim-robe) but the Prophet
Muhammad صلى الله عليه وسلم had retained it so that they were not emulating him with which
situation they could not compromise. Secondly, they saw that only five days remained for
the day of Arafah. So, it was not reasonable that they should put off the ihram (pilgrim-robe)
and enjoy their women during these days and on the day of Arafah they should assume the
ihram (pilgrim-robe) promptly and go to Arafah and perform Hajj (pilgrimage). They wished
to retain the ihram (pilgrim-robe) even for those five days and follow the Prophet
Muhammad's صلى الله عليه وسلم example and refrain from their natural tendencies towards
women. They also had fresh in their minds the practice of the jihiliyah when it was
considered bad to perform umrah in the months of Hajj (pilgrimage). They did not like that
they should go through a complete from of umrah at that time. They wished that the
Prophet Muhammad صلى الله عليه وسلم should not command them to put off the ihram (pilgrim-
robe). This enraged the Prophet Muhammad صلى الله عليه وسلم. He explained to them that he
could not do anything in a religious matter and Allah's command will have to be obeyed,
like it or not. He said, "If I had known that you would have had to abandon emulating me
against your will then I, too, would not have it have brought an animal of sacrifice. And, I
too would have come out of the ihram (pilgrim-robe) and converted Hajj (pilgrimage) (ihram
(pilgrim-robe)) into umrah. I did not know that Allah would give this command."
Imam (leader) Nawawi tus, said: the ulama (Scholars) disagree on this conversion of
ihram (pilgrim-robe) from Hajj (pilgrimage) to umrah whether it was only for those sahabah
(Prophet's companions) os ano, or it is a perpetual command. Imam (leader) Ahmad and
some of the ahluz-Zahir hold that this conversion was not only for those sahabah
(Prophet's companions) (As àn º), but it is a perpetual command. Hence, if anyone assumes
the ihram (pilgrim-robe) of Hajj (pilgrimage) but does not have the hadi with him, then it is
allowed to him to convert the ihram (pilgrim-robe) of Hajj (pilgrimage) into umrah and after
performing the rites of umrah, he may relinquish the ihram (pilgrim-robe).
Imam (leader) Abu Hanifah ale,, Imam (leader) Maalik us al +, and Imam (leader) Shafi'I
al das, and most of the ulama (Scholars), predecessors and their successors, hold that this
command was valid only that year for those sahabah (Prophet's companions) ( +), for,
it was considered then that it was forbidden to perform umrah in the months of Hajj
(pilgrimage). This misconception had to be rejected (and corrected, so it was done).
Further, Imam (leader) Abu Hanifah رضى الله عنه and Imam (leader) Ahmad رضى الله عنه derive from
this hadith (tradition) the ruling that if anyone assumes the ihram (pilgrim-robe) of umrah
and does not take along the hadi, then, after performing umrah, he may relinquish the
ihram (pilgrim-robe). If he takes the hadi along with him, then he must not put off the ihram
(pilgrim-robe) till, on the day of sacrifice, his hadi is slaughtered.
However, Imam (leader) Shafi am, and Imam (leader) Maalik a >, hold that it is allowed
to put off the ihram (pilgrim-robe) after performing umrah whether the pilgrim has the hadi
with him or not.
Mashar ul Haram is a mountain in Muzdalifah. In the pre-Islamic days, the Quraysh did
not observe the wuquf (standing) for Hajj (pilgrimage) in Arafat, but they stood in
Muzdalifah. They said that and mawquf hims, meaning the place of standing for the
quraysh and the dwellers for the Haram was Muzdalifah. All the other Arabs would
observe the .. standing in the Arafat. Since the Prophet Muhammad صلى الله عليه وسلم was a

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Quraysh, the Quraysh presumed that he would observe the wuquf in muzdalifah, but he
did not do so. Rather, he went straight to Arafat, and delivered the sermon in the valley of
Namirah. He delivered two sermons. In the first, he mentioned the commands of Hajj
(pilgrimage) and urged that much dhikr and supplication must dhikr and supplication must
be made at Arafat. The second was relatively smaller and was made up only of
supplication.
The account of the bloodshed of the son of Rabi'ah ibn Harith is that Harith was the
paternal uncle of the Prophet Muhammad صلى الله عليه وسلم and son of Abdul Muttalib. He had a
son Rabi'ah. Rabi'ah had a infant son, Iyas. According was handed over to Banu Sa'd for
suckling. Those days, there existed hostility between Banu Sa'd and the Hudhayl (tribe).
Iyas was among Banu Sa'd. During the hostilities, someone from the Hudayl struck Iyas
with a stone and he died because of it. Iyas was the grandson of the Prophet Muhammad's
.had a right to seek retaliation صلى الله عليه وسلم uncle, so the Prophet Muhammad صلى الله عليه وسلم
However, he forgave the bloodshed.
صلى الله عليه وسلم was the Prophet Muhammad's رضى الله عنه Sayyiduna Abbas ibn Abdul Muttalib
paternal uncle. He was engaged in the business of lending money against interest and had
a huge amount of interest receivables from the people. The Prophet Muhammad ,leal.
wrote off all the interest receivables.
The salah (prayer) of zuhr was held that day. Then at its heels, salah (prayer) of asr was
offered. These two salah (prayer)s were sort of combined. It is called jama taqdeem
(combining by advancing). Both these salah (prayer) are offered together at Arafat at the
time of zuhr. The four fard(compulsory), of zuhr are offered and then the second iqamah is
called by the mu'adhdhin and the salah (prayer) of asr is offered. No sunnah(Practice of Holy
Prophet Muhammad ,Ale &l .) or nafl salah (prayer) etc is offered in-between the two lest
the combination becomes invalid because of a time lag between the two because it is wajib
(obligatory) of offer them in quick succession, one upon the other.
The Prophet Muhammad ,le & o proceeded quickly to Mazdalifah. It is between Mina
and Arafat. The Hanafis regard it as a sunnah(Practice of Holy Prophet Muhammad ,le ano
,) to stop in Muzdalifah on the night of the 10th. The Shafi is and Hambalis consider it a
wajib (obligatory).
The hadith (tradition) says that at Muzdalifah, the prophet Muhammad صلى الله عليه وسلم offered
the salah (prayer) of maghrib and isha for which one adhan and two iqamahs were called in
the same way as he had combined zuhr and asr at Arafat. Imam (leader) Shafi'I alas,, Imam
(leader) Maalik alu, and Imam (leader) Ahmad ales, rule accordingly. But, Imam (leader)
Abu als, Hanifah rules that both these salah (prayer)s are offered at Muzdalifah with one
adhan and one iqamah because the salah (prayer) of isha is offered at its proper time and it
only involves an excess salah (prayer). At Arafat, the salah (prayer) of asr was advanced
ahead of its time into the time of zultr. Sahih Muslim has this version from Ibn Umar usd+,
and Tirmidhi too has narrated it (Muslim # 1288, Tirmidhi # 888,Abu Dawud # 1932,)
As stated earlier, Mash'aril Haram is a mountain in Arafat. The wuquf (as standing) there
on the tenth is wajib (obligatory) in the view of Imam (leader) Abu Hanifah, alas, but a rukn,
or part of Hajj (pilgrimage) in the sight of Imam (leader) Shafi'I ales).
Muhassir is a valley between Muzdalifah and Mina. It is said that the ashab ul feel (the
people of the elephant, Abraha's men who had attacked Makkah) were punished here

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when Allah's Messenger صلى الله عليه وسلم came from Muzdalifah, he hastened his beast at this
place and passed through it very quickly. It was his habit that he hastened through a place
on his route where any people has been punished.
Some authorities contend that the Christians and the Arab idolaters used to observe the
standing in the valley of Muhassir during the pilgrimage. So, the prophet Muhammad a.
duja,le hastened through it to make it clear that their action had no sanction.
In any case, it is incumbent on every pilgrim to emulate the prophet Muhammad le dr.
, and hurry through the valley of Muhassir.
The Prophet Muhammad Lylea . took a route different from the one he had taken while
going down. This return route took him to jamrat ul kubra or jamrat ul aqabah. The route
that he had taken to Arafat and Muzdalifah was called Tariq Dabb while this return route
that led to Mina for rami jamrah was called Tariq Maazmam. Dabb and Maazmam are two
mountains.
Jamrah is a pillar. There are many such in Mina. Pebbles are cast at them. Insha Allah, we
shall speak about them shortly.
The Prophet Muhammad ,lean . had shared his sacrificial animals with Sayyiduna Ali
ue ano, in the sense that he had given him some of his camels so that he might sacrifice
them on his own account. He may have given him those camels from the remainder of his
stock or he may have had him given from the other camels. The Prophet Muhammad av.
jule eating the meat of his sacrifice and drinking its both with Sayyiduna Ali us an (o)
establishes that it is mustahab (desirable) to consume from one's own sacrifice.
Then the Prophet Muhammad ,ledo went to the Ka'bah and made its tawaf. This tawaf
is called tawaf ifadah or tawaf rukn. It is a rukn (or part) of Hajj (pilgrimage). With this tawaf,
the last action of Hajj (pilgrimage) is done and Hajj (pilgrimage) is accomplished. While it is
better to perform this tawaf on the day of sacrifice, yet it is allowed to make it later.
He offered the salah (prayer) of zuhr in Makkah according to this hadith (tradition).
However, the hadith (tradition) (# 2652) of Ibn Umar we dn>, is that he offered zuhr in Mina.
Now, we might presume that he had, indeed, offered the zuhr in Makkah but Sayyiduna
Ibn Umar us ån +) might have supposed, on seeing him offer the optional salah (prayer) in
Mina, that he had offered the zuhr. Or, since the two tradition differ, both stand rejected
and, sins it is better to offer salah (prayer) in Makkah, we shall prefer to say that he offered
the zuhr in Makkah. (Allah knows best.)
KINDS OF HAJJ (PILGRIMAGE)
(٢٥٥٦) وَعَنْ عَائِشَةً قَالَتْ خَرَجُنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ وَمِنَّا
مَنْ أَهَلَّ بِعٍ فَلَتَّا قَدِ مْنَا مَكَّةَ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ آَهَلَّ بِعُمْرَةٍ وَلَمْ يُهْدٍ فَلْيُحُلِلُ وَمَنْ
أَخْرَمَ بِعُمْرَةٍ وَأَهْدِى فَلْيُهِلَّ بِالْحَجِّ مَعَ الْعُمْرَةِ ثُمَّ لَا يَحِلَّ كَتَى يَحِلَّ مِنْهُمَا وَفِى رِوَايَةٍ فَلاَحِلُّ حَتّى نَحِلَّ پٍآخرٍ
هَدْبٍهٍ وَ مَنْ أَهَلَّ بٍِّ فَلْيُتِمَّ حَجَّهُ قَالَتْ فَحِضْتُ وَلَمْ أَظْفُ بِالْبَيْتٍ وَلَّا بَيْنَ السَّفَاوَ الْمَرُوَةِ فَلَمْ آَزَّلْ
حَائِفًا حَتَّى كَانَ يَوْمُ عَرَفَةً وَلَمْ أَهْلِلُ إِلَّ بِعُمْرَةٍ فَأَمَرَنِ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ أَنْقُضَ رَأْيِى
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وَأَنْتَشِطَ وَأُهِلَّ بِالْحُجِّ وَأَتْرُكَ الْعُمْرَةَ فَفَعَلْتُ حَتَّى قَضَيْتُ حَقِئٍ بَعَثَ مَعِى عَبْدَالرَّحُمُنِ بُنِ آَيٍ بَكُرٍ
وَآَمَرَنِى أَنْ أَعْتَمِرَ مَكَّانَ عُمْرَقِ مِنَ التَّنْعِيُمِ قَالَتْ فَطَافَ الَّذِيْنَ كَانُوا آَمَلُّوْا بِالْعُمْرَةِ بِالْبَيْتِ وَبَيْنَ
الشَّفَا وَالْمَرُوَةِ ثُمَّ حَلُّوا ثُقَ طَافُوا طَوَافًا بَعْدَ أَنْ رَجَهُوا مِنْ مِنَّى وَأَمَا الَّذِيْنَ جَمَعُوا الْحُمَّ وَالْعُمْرَأَ فَإِنَّمَا
طَاقُوا طَوَافًّا وَاحِدًا - (متفق عليه)
2556. Sayyidah Ayshah \ a >, narrated that they set out with the Prophet
Muhammad صلى الله عليه وسلم at the farewell pilgrimage. Some of them called aloud the
talbiyah for an umrah and others for a Hajj (pilgrimage) (or Hajj (pilgrimage) and
umrah, and had assumed the ihram (pilgrim-robe) accordingly). At Makkah, Allah's
Messenger صلى الله عليه وسلم instructed those who has assumed the ihram (pilgrim-robe)
for an umrah and had not brought sacrificial animals that they relinquish the ihram
(pilgrim-robe) (after performing the umrah with its rites). Those who had assumed
the ihram (pilgrim-robe) for an umrah and had brought sacrificial animals should
calls aloud the talbiyah for the Hajj (pilgrimage) together with the umrah (and
become a Qarin and not relinquish the ihram (pilgrim-robe) till they had finished
and performed both of them - or, according to a version. Not relinquish the ihram
(pilgrim-robe) till they had finished after sacrificing their animals. Those who had
assumed the ihram (pilgrim-robe) for Hajj (pilgrimage) (whether they has brought
the animals or not and whether they had combined umrah with Hajj (pilgrimage) or
not). Were complete their Hajj (pilgrimage).
Sayyidah Ayshah ( a+, said that she was menstruating, so did not make the tawaf
of the House or observe the sa'I between as Safa and al Marwah. She continued to
menstruate till the day of Arafah. Since she had assumed the ihram (pilgrim-robe) for
umrah only, the Prophet Muhammad ,4,le ano instructed her to undo her hair and
comb it. Then, she was to assume the ihram (pilgrim-robe) of Hajj (pilgrimage) and
forgo the umrah. (she was to redeem the umrah later.) She obeyed and performed the
Hajj (pilgrimage) (when that was done,) the Prophet Muhammad صلى الله عليه وسلم sent
Sayyiduna Abdur Rahman ibn Abu Bakr usd+, along with her and instructed her to
perform an umrah, to redeem the one she had forgone, from at Tamim.
Sayyidah Ayshah ys a >, said that those people who had assumed the ihram
(pilgrim-robe) for umrah, relinquished it after performing the tawaf of the H Ouse
and the sa'I between as safa and al-Marwah. On returning from Mina, they
performed the tawaf (again), but those who has assumed the ihram (pilgrim-robe)
for both Hajj (pilgrimage) and umrah performed only one tawaf.1
COMMENTARY: At-Tamim is about three miles away from Makkah to its north west. It is outside
the limits of the Haram. The pilgrims go these to assume the ihram (pilgrim-robe) for umrah.
It is necessary that the ihram (pilgrim-robe) for umrah should be assumed outside the limits
of the Haram which is called the hill (J-) and it is a condition too. The applies to both a
resident of Makkah and an outsider. As for the ihram (pilgrim-robe) for Hajj (pilgrimage), an
outsider must assume it at the hill, meaning outside the limits of the Haram, but a resident
1 Bukhari # 319, Muslim # 111-1211, Abu Dawud # 1781, Nasa'i # 2764, Musnad Ahmad 6-177.

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of Makkah may assume it any where within the limits of the Haram.
The hadith (tradition) implies that a qarin may perform only one tawaf for both Hajj
(pilgrimage) and umrah. Imam (leader) Shafi'I at das, has ruled along these lines. Imam
(leader) Abu Hanifah ales, said that a qarin must perform two tawafs, one for umrah after
entering Makkah and the second for Hajj (pilgrimage) after the wuquf of Arafat. It is clear
from the hadith (tradition) that the Prophet Muhammad صلى الله عليه وسلم was a qarin. When he
came to Makkah, he performed one tawaf and the second, tawaf ziyarah, he made after the
wuquf at Arafat.
Daraqutni has also transmitted one hadith (tradition) whose essence is also that the qarin
'should make two tawafs and two sa'is between as Safa and al-Marwah.
The same things ascribed to Sayyiduna Ali us an+, and Sayyiduna Abdullah ibn Mas'ud >,
ue .». They said that the qarin must make two tawafs and two sa'is.
(٢٥٥٧) وَعَنْ عَبْدِ اللَّهِ بْنِ حُمَرَ قَالَ تَمَثََّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حَبَجَّةِ الْوَدَاءِ بِلْعُمْرَةِ إِلَى الْحُجّ
فَسَاقَ مَعَهُ الْهَدْىٌّ مِنْ ذِىُ الْخُلَيْفَةِ وَبَدَأَ فَاهَلَّ بِالْعُمْرَةِ ثُمَّ أَهَلَّ بِالْحُجِّ فَتَمَثََّ النَّاسُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ بِالْعُمْرَةِ إِلَى الْحُجِّ فَكَانَ مِنَ النَّاسِ مَنْ أَهْذِى وَمِنْهُمْ مَنْ لَّمْ يُهْدِ فَلَمَّا قَدِمَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ مَكَّةَ قَالَ لِلنَّاسِ مَنْ كَانَ مِنْكُمُ أَهْدِى فَإِنَّهُ لَا يَحِلُّ مِنْ شَىْءٍ حَرُمَ مِنْهُ حَتَّى يَقُفِى حَجَّهُ وَمَنْ لَمْ
يَكُنْ مِنْكُمُ أَهْدِى فَلْيُطُفْ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ وَلِيُقَصِرُ وَلِيَحْلِلْ تُنَّ لِيُهِلَّ بِالْحُجِّ وَلِيُهْدِ فَمَنْ لَمْ تُجِدُ
هَدُيًّا فَلْيُهُمْ ثَلَاثَةَ آَيَّامٍ فِي الْحُجِّ وَسَبْعَةٍ إِذَا رَجَةً إِلى أَهْلِهِ فَطَافَ حِيْنَ قَدِمَ مَكَّةً وَاسْتَلَمَ الرُّكُنَ آَوَّلَ شَىْءٍ
تُؤَّ خَبَّ ثَلَاثَةً أَظْوَافٍ وَمَشَى أَرْبَعًا فَرَكَةَ حِيْنَ قَضْى ◌َوَافَهُ بِالْبَيْتِ عِنْدَ الْمَقَامِ رَكْعَتَيْنِ تُؤَّ سَلَّمَ فَانْصَرَفَ
فَأَتُ الصَّفَا فَطَافَ بِالصَّفَا وَالْمَرْوَةِ سَبْعَةً أَظْوَافٍ ثُمَّ لَمْ يَحِلَّ مِنْ شَىْءٍ حَرُمٌ مِنْهُ حَتّى قَفِى حَبَّهُ وَتَخَرَ هَدُيَّهُ
يَوْمّ النَّحْرِ وَأَفَاضَ فَظَافَ بِالْبَيْتِ ثُمَّ حَلَّ مِنْ كُلِّ شَىْء حَرُمَ مِنْهُ وَفَعَلَ مِثْلَ مَا فَعَلَ رَسُوْلُ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ مَنْ سَاقَ الْهَدُىَّ مِنَ النَّاسِ - (متفق عليه)
2557. Sayyiduna Abdullah ibn Umar As a +, narrated that during the farewell
pilgrimage, Allah's Messenger صلى الله عليه وسلم took the benefit by assuming the inram
(pilgrim-robe) for umrah first and after wards for Hajj (pilgrimage). He Grove with
him the hadi from Dhull Hulayfah. Thus, he first called the talbiyalı for umrah and
then for Hajj (pilgrimage). When he arrived at Makkah, he said to the people, "Those
of you who have brought the sacrificial animals should not make lawful of anything
that is forbidden to them (because of the ihram (riigrim-robe) and not put it off).
Those of you who have not brought the sacrificial animals should make the tawaf of
the House and (the rounds of) as Safa and al-Marwah, and clip or shave off their hair,
and relinquish the ihram (pilgrim-robe). Then, they must assume the ihram (pilgrim-
robe) of Hajj (pilgrimage) and bring the sacrificial animals (and make the sacrifice).
Those who cannot get the sacrificial animals should fast for three days during the
Hajj (pilgrimage) and seven days on returning to their families. (The three should be
observed before sacrifice, better on 7th, 8th and 9th. The seven should be observed after

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completing Hajj (pilgrimage) in makkah or on reaching home.)
The Prophet Muhammad صلى الله عليه وسلم circumambulated the ka'bah when he came to
Makah, kissed (or made istislam of) the Black stone and made ramal of three
rounds and walked the other four (at normal pace). On finishing his tawaf of the
house. He offered two raka'at salah (prayer) at the maqam (Ibrahim). Then he gave
the sanitation (of the salah (prayer) to end it) and departed till he came to as-Safa
and made the seven rounds of as-Safa and al-Marwah. Then, he did not regard
anything that was forbidden to him (because of the ihram (pilgrim-robe)) as lawful
till he had accomplished his Hajj (pilgrimage) and sacrificed his animals on the day
of sacrifice, and made the tawaf ifadah of the House. Then everything was lawful to
him what had become unlawful to him. And everyone who had brought sacrificial
animals did as Allah's Messenger صلى الله عليه وسلم did.1
COMMENTARY: Though it seems from this hadith (tradition) that the Prophet
Muhammad صلى الله عليه وسلم performed Hajj (pilgrimage) tamatta, the correct thing is that he
performed the qiran from. We might say that the word tamatta is used here in the sense of
'to benefit.' This meaning is found in the qiran from too in that umrah is joined to it so it is
beneficial' in the sense.
UMRAH ALLOWED IN MONTHS OF HAJJ (PILGRIMAGE)
(٢٥٥٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هذِهِ عُمُرَةٌ اسْتَمْتَهْنَابِهَا فَمَنُ لَمْ يَّكُنْ
عِنْدَهُ الْهَدْىُ فَلْيَحِلَّ الِحِلَّ كُلَّهُ فَإِّ الْعُمْرَةَ قَدْ دَخَلَتْ فِى الْحُجِّ إِلَى يَوْمِ الْقِيَّامَةِ - (رواه مسلم)
2558. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"This umrah we have profited thereby. He who has no sacrificial animal with him
(may relinquish his ihram (pilgrim-robe) completely and) may treat as lawful what
the sacred state had denied him, for, indeed, the umrah may be performed in the
months of Hajj (pilgrimage) till the Last Hour."2
COMMENTARY: In this hadith (tradition), too, Tamatta' is used in the sense of 'to benefit,'
This has been explained earlier.
This chapter does not have Section II.
SECTION III
الفَصلُ الثَّالِثُ
SAHABAH'S Led>, HESITATION TO ALTER NATURE OF IHRAM (PILGRIM-ROBE)
(٢٥٥٩) وَعَنْ عَطَاءٍ قَالَ سَمِعْتُ جَابِرَ بُنَّ عَبْدِ اللّهِ فِي نَاسٍ مَعِىَ قَالَ أَهْلَلْنَا أَصْحَابُ مُحْتَّدٍ صَلَى اللَّهُ عَلَيْهِ
وَسَلَّمَ بِالْحُجِّ خَالِمًا وَحْدَهُ قَالَ عَطَاءَ قَالَ جَابِرْ فَقَدِمَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صُبْحَ رَابِعَةٍ مَضَّتُ مِنْذِى
الْحِجَّةِ فَأَمَرّنَا أَنْ نَحِلَّ قَالَ عَطَاءٌ قَالَ حِلُّوا وَأَصِيْبُو النِّسَاءَ قَالَ عَظَاءُ وَلَمْ يَعْزِمُ عَلَيْهِمْ وَلَكِنْ آَخَلَّهُنَّ
نَهُمْ فَقْلَنَا لَنَّا لَمْ يَكُنُ بَيْنَنَا وَبَيْنَ عَرَفَةً إِلَّ خَمُسْ أَمَرَنَا أَنْ تُفْفِىَ إِلَى نِسَائِنَا فَتَأْتِ عَرَفَةَ تَقْطُرُ مَذَا كِيْرُنَا
الْمَنِيَّ قَالَ يَقُوُلُ جَابِرْ بِيِّدِهِ كَنِى أَنْظُرُ إِلَى قَوْلِهِ يُحَرِّكُهَا قَالَ فَقَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْنَا فَقَالَ قَدْ
1 Bukahri # 1691, Muslim # 174, 1227, Abu Dawud # 1805, Nasa'i # 2732, Musnad Ahmad 2.139.
2 Muslim # 203-1241, Nasa'i # 2815, Darimi # 1856, Musnad Ahmad 1-236.
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عَلِمُتُؤْ إِنِ آَتْقَاكُمْ لِلْهِ وَأَصْدَقُكُهُ وَأَبَرُّكُمْ وَلَوْ لَا هَدْىٌ لَلَلْتُ كَمَا تَحِلُّونَ وَلَوِاسْتَقْبَلْتُ مِنْ آمُرِى مَا
اسْتَدْ بَرْتُ لَمْ أَسُقِ الْهَدُىَّ فَحِلُّوا فَحَلَلْنَا وَسَمِعْنَا وَأَطَعْنَا قَالَ عَظَاءٍ قَالَ جَابِرْ فَقَدِمَ عَلِيٍّ مِنْ سَعَايَتِهِ فَقَالَ
بِمَ أَهْلَلْتَ قَالَ بِمَا أَهَلَّ بِهِ النَِّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَهْدٍ
وَامْكُتُ حَرَامًا قَالَ وَأَهْدِى لَهُ عَلِيُّ هَدُيًّا فَقَالَ سُرَاقَةُ بُنُّ مَالِكِ بُنِ جُمْشُرٍ يَا رَسُولَ اللَّهِ اَلِعَامِنَا هَذَا آَمْـ
◌ِبَدٍ قَالَ لِبَدٍ-(رواه مسلم)
2559. Sayyiduna Ata ina, narrated that he, along with some people with him, heard
صلى الله عليه say, "We the sahabah of Muhammad رضى الله عنه Sayyiduna Jabir ibn Abdullah
, called aloud the talbiyah for Hajj (pilgrimage) only (having assumed the ihram
(pilgrim-robe) for only Hajj (pilgrimage))."
صلى الله narrated that the Prophet Muhammad رضى الهعنه said further that Jabir رضى الله عنه Ata
dujųle arrived (in Makkah) on the morning of the 4th Dhul Hijjah and commanded
them to relinquish the ihram (pilgrim-robe). Ata aluz, quoted him as saying, "Come
out of the sacred state and have sexual intercourse with your wives." Ata al dos,
elaborated that he did not make it wajib (obligatory) but meant to say that it was
lawful for them to go to their women. (The command to cede the ihrem (pilgrim-
robe) made it wajib (obligatory) but to have intercourse was to make it clear that
after ceding the ihram (pilgrim-robe) it become permissible.)
(Ata al>, remarked: ) "We wondered that only five days remained between us and
Arafat and he commands us to go to our wives, so we shall come to Arafat while our
perises will be dripping with prostates fluid.
And, he said that Jabir us àn >, gestured with his hand, moving it such that he still
saw do it. (During the jahiliyah, it was considered very abominable to have sexual
intercourse with wives on the eve of the days of Hajj (pilgrimage).)
Jabir رضى الله عنه said that the Prophet Muhammad صلى الله عليه وسلم stood among them and
said, "You know very well that I fear Allah more than you do, I am more truthful
and pious than you are. Had I not brought the sacrificial animals with me, I too
would have put off the ihram (pilgrim-robe) as you do now. If I had known earlier
about this state of mine what I have now know, I would not have brought the
sacrificial animals (meaning, if I had realized that putting off the ihram (pilgrim-
robe) would tax you, I would not have brought the sacrificial animals with me and
would have put off the ihram (pilgrim-robe) as you do). So (do not hesitate but)
remove the ihram (pilgrim-robe)." Hence, they relinquished the ihram (pilgrim-robe)
(in the spirit of) hearing and obeying (see Quran, 2: 235)
رضى الله عنه continued to narrated that Sayyiduna Ali رضى الله عنه added that Jabir رحمه الله Ata
arrived on an errand (having been sent as judge to Yemen and he came from there
on some mission). He asked him, "What kind of ihram (pilgrim-robe) have you
assumed?" He said, "The same as the Prophet Muhammad صلى الله عليه وسلم had
assumed." So, bring the sacrificial animals (and sacrifice on the day of sacrifice
because it is wajib (obligatory) on the qarin) and retain the sacred state (of the
ihram (pilgrim-robe), as I do)."
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He said further that Sayyiduna Ali us a >, brought the sacrificial animals for him
(meaning, for the Prophet Muhammad صلى الله عليه وسلم or for himself). And, Sayyiduna
Suraqa ibn Maalik ibn Jush'um acal+, asked, "O Messenger of Allah, it is for this
year of ours or for ever?" He said, "For always,"1
COMMENTARY: As for the ihram (pilgrim-robe) some people had assumed it only for Hajj
(pilgrimage) as Sayyiduna Jabir we an +, said in this hadith (tradition). But there were those
too who has assumed it for only umrah and for umrah and Hajj (pilgrimage) combined as
we read in the hadith (tradition) of Sayyidah Ayshsh usano, previously.
رضى الله عنه DISPLEASURE AT SAHABAH'S صلى الله عليه وسلم PROPHET MUHAMMAD'S
HESITATION
(٢٥٦٠) وَعَنْ عَائِشَةً أَنَّهَا قَالَتْ قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَرْبَعْ مَضَيْنَ مِنْ ذِى الْحِجَّةِ آَوْخَمٍُ
فَدَخَلَ عَلَّىَّ وَهُوَ غَضْبَاهُ فَقُلْتُ مَنْ آَخْتَبَكَ يَا رَسُوْلَ اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ قَالَ أَوْ مَا شَعَرْتٍ أَنِى آَمَرْتُ
النَّاسَ بِأَمْرٍ فَإِذَا هُمْ يَتَّرَّدُوْنَ وَلَوْ إِّ أَسْتَقْبَلْتُ مِنْ أَهْرِئْ مَا اسْتَدُ بَرْتُ مَا سُقْتُ الْهَدْىَ مَعِيْ حَتَّى
اشْتَرِيَةُ ثُمَّ أَحِلَّ كَمَا حَلُّو- (رواه مسلم)
2560. Sayyidah Ayshah wa) +, narrated that (during the Farewell pilgrimage) Allah's
Messenger صلى الله عليه وسلم came to her (in Makkah) on the fourth or fifth of Dhul Hijjah
in an angry mood. She asked, "Who has angered you O Messenger of Allah? May
Allah consign him to hell!" He said, "Do you not know that I commanded the people
(to suffice with umrah) but they hesitate? If I had known afore hand about my
predicament as I now learn, I would never have brought the sacrificial animals with
me. Rather, I would have relinquished the ihram (pilgrim-robe) as the people have
done and would have bought the sacrificial animals (here)."2
CHAPTER - IV
. بَابُ دُخُوْلٍ مَكَّةَوَ الطّوَافِ
ENTRY INTO MAKKAH &
CIRCUMAMBULATING THE KA'BAH
The literal meaning of (<) (makk) is 'to ruin,' 'to destroy.'
This blessed city is called 'Makkah' because it ruins and destroys sins and it destroys (in
this world or the next) the person who is oppressive and evil, pursuing wrong ways.
This chapter will direct those who come to Makkah how they may enter this sacred city
and from which side, and how and from where they may depart from it, when may they
arrive and what the manners and rules of admittance are. The nature and rules of tawaf will
be mentioned together with of those things associated with it, like kissing the Hajr Aswad
or the Black Stone which is the istilam of it.
1 Muslim # 141-1216, Nasa'i # 2805, Ibn Majah # 1980, Musnad Ahmad 4-175.
2 Muslim # 130-1211.

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الفَضلُ الْآوَلُ
SECTION I
ENTRY INTO & EXIT FROM MAKKAH
(٢٥٦١) عَنُّ نَافِعٍ قَالَ إِثَّ ابْنَ عُمَّرَ كَانَ لَا يَقْدِمُ مَكَّةَ إِلَّ بَاتَ بِذِى ◌ُوَّى حَتَّى يُضِعٌ وَيَخْتَسِلَ وَيُصَلِّي
فَيَدْخُلَ مَكَّةَ ثَهَارًا وَإِذَا نَفَرَ مِنْهَا مَرَّ بِذِى ◌ُوَّى وَبَاتٌ بِهَا حَتَّى يُصُبِحَّ وَيَذْكُرُ أََّ النَِّيَّ صَلَى اللّهُ عَلَيْهِ
وَسَلَّمَ كَانَ يَفْعَلُ ذُلِكَ- (متفق عليه)
2561. Sayyiduna Nafi alu, said that Sayyiduna Ibn Umar us à », never came to
Makkah without spending the night at Dhu Tuwa. In the morning, he would have a
bath, offer salah (prayer) and enter Makkah by day when he departed from it, he
went by the route of Dhu Tuwa where he spend the night till the morning. And, he
used to say that the Prophet Muhammad صلى الله عليه وسلم did that.1
COMMENTARY: Dhu Tuwa is a place towards Tan'im within the limits of the Haram. The
Prophet Muhammad julean Lo used to rest here overnight. In the morning, he had a bath
and offered salah (prayer) before going into the sacred city. The salah (prayer) that he offered
was supererogatory salah (prayer) prior to entering Makkah.
While returning, he again stopped here to permit all companions to join him with their luggage.
Ibn Maalik ales, said that it is established though this hadith (tradition) that it is mustahab
(desirable) to enter Makkah during day time. The House of Allah will be seen clearly in the
day and supplication may be made.
(٢٥٦٢) وَعَنْ عَائِشَةً قَالَتْ إِّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا جَاء إِلى مَكَّةَّ دَخَلَهَا مِنْ أَعْلَاهَا وَخَرَجْ مِنْ
اسْفَلِهَا - (متفق عليه)
2562. Sayyidah Ayshah y a >, narrated that on coming to Makkah, the Prophet
Muhammad صلى الله عليه وسلم entered through its heights. And, when he departed, he
went through its lowlands.2
COMMENTARY: Dhu Tuwa is in the elevated portion of Makkah. The famous graveyard
of Makkah al-Mala is on this side. The other side of the city is the lower portion.
Lowland
Exit
MAKKAH
To Madinah
M'ala
Height
Entry
Dhu Tuwa
This does not contradict the previous hadith (tradition). When he departed from the lower
portion of Makkah and came to the road leading to Madinah he touched Dhu Tuwa. He
stayed there overnight and set out for Madinah in the morning.
1 Bukhari # 1773, Muslim # 226-1259, Abu Dawud # 1865, Nasa'i # 2862, Darimi # 1927, Muwatta
Maalik # 20 (Hajj).
2 Bukhari # 1755, Muslim # 224-1258, Tirmidhi # 854, Abu Dawud # 1869, Nasa'i # 2865, Ibn Majah #
2940, Musnad Ahmad 6-40.
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TAWAF ONLY IN A STATE OF PURITY
(٢٥٦٣) وَعَنْ عُرُوَةَ ابْنِ الزُّبَيْرِ قَالَ قَدْ حَتَّ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَتُنِيْ عَائِشَةُ أَرَّ اقَّلَ شَىْءٍ بَدَأْ
بِه حِيْنَ قَدِمَـ مَكَّةَ أَنَّهُ تَوَضَّأَ تُؤَّ طَاقَ بِالْبَيْتِ ثُؤَّ لَمْ تَكُنُ عُمْرَةٌ ثُّ حََّ أَبُوْبَّكْرٍ فَكَانَ أَوَّلُ شَىْءٍ بَدَأَيِهِ
الَّوَافَ بِالْبَيْتِ ثُؤَّ لَمْ تَّكُنْ عُمْرَةُ ثُمَّ حُمَرُ ثُثُم حُقُمَاكُ مِثْلَ ذَلِكَ - (متفق عليه)
صلى الله عليه وسلم Sayyiduna Urwah ibn Zubayr said that the Prophet Muhammad .2563
performed Hajj (pilgrimage). Sayyidah Ayshah us & +, told him that when the
Prophet Muhammad صلى الله عليه وسلم came to Makkah, the first things he did was to
make ablution. Then he circumambulated the House, but there was no umrah.
The Sayyiduna Abu Bakr usas +, performed Hajj (pilgrimage) and the first things he
did was to circumambulate the House, but there was no umrah.
Then Sayyiduna Umar wed », and after him Sayyiduna Uthman did like that.1
COMMENTARY: Before observing the tawaf, the Prophet Muhammad صلى الله عليه وسلم made a
fresh ablution though he was already in a state of ablution. He has had a bath at Dhu Tuwa
as we learnt from an earlier hadith (tradition) (# 2561) which clearly included ablution.
The Tawaf can only be proper with purity. The ulama (Scholars) say that it is a condition for
making tawaf to first obtain purity. However, the hanafis say that it is not a condition but it
is wajib (obligatory) to obtain purity before making tawaf.
صلى الله عليه وسلم We learn from the previous ahadith (tradition) that the Prophet Muhammad
and the sahabah (Prophet's companions) (sản ~», performed umrah on arriving in Makkah.
Those who had the sacrificial animals with them retained their ihram (pilgrim-robe), but
those who had it not relinquish their ihram (pilgrim-robe). Hence this hadith (tradition),
when it says 'but there was no umrah.' Means that the Prophet Muhammad صلى الله عليه وسلم did
not alter the ihram (pilgrim-robe) of Hajj (pilgrimage) into umrah, and did not relinquish the.
ihram (pilgrim-robe) but remained in the sacred state of the ihram (pilgrim-robe) because he
was a qarin. He put off the ihram (pilgrim-robe) finally on the day of sacrifice. The narrator
included these words to reject those people who presume that the Prophet Muhammad
juleà infringed the ihram (pilgrim-robe) of Hajj (pilgrimage) and performed umrah.
These words could also imply that all these people did not perform another umrah after
Hajj (pilgrimage) but let it suffice with the umrah that was combined with Hajj (pilgrimage).
RAMAL
(٢٥٦٤) وَعَنِ ابْنِ عُمَّرَ قَالَ كَاتَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا طَافَ فِي الْحْيِّ أَوِ الْعُمْرَةِ آَوَّلَ مَا يَقْدِمُ
سَلَى ثَلَاثَةً أَظْوَانٍ وَمَشَى أَرْبَعَةً ثُمَّ سَجَدَ سَجْدَتَيْنٍ ثُمَّ يَطْلُوْفُ بَيْنَ الشَّفَا وَالْمَرُوَةِ - (متفق عليه)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2564
circumambulated (the Ka'bah) for Hajj (pilgrimage) or umrah (when he arrived), he
first walked rapidly (at near-running pace) in the first three rounds (which is normal).
The next four he walked (at normal pace). Then he offered two raka'at salah (prayer)
and after that made sa'I (the rounds) between as-Safa and al-Marwah.2
1 Bukhari # 1614, Muslim # 190-1235.
2 Bukhari # 1616, Muslim # 231-1261, Abu Dawud # 1893, Nasa'i # 2941, Musnad Ahmad 2-125.

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COMMENTARY: One rounds of the Ka'bah is called a shawt (1)+). Seven circuits make up
a tawaf. The Prophet Muhammad صلى الله عليه وسلم walked rapidly in the first three rounds
without running or jumping. The remaining four he walked.
SA'I IS WAJIB (OBLIGATORY) - BETWEEN AS SAFA & AL-MARWAH
(٢٥٦٥) وَعَنْهُ قَالَ رَمَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ الْحُجَرِ إِلَى الْحُجَرِ ثَلَاثًا وَمَشَى أَرْبَهَا وَكَانَ
يَسْمِى بِبَطْنِ الْمَسِيْلِ إِذَا طَافَ بَيْنَ الصَّفَا وَالْمَرُوَةِ - (رواه مسلم)
2565. Sayyiduna Ibn Umar said that Allah's Messenger صلى الله عليه وسلم made ramal
(walked briskly) in the (first) three rounds from the (Black) stone to (Black) stone
and he walked at normal pace in the (remaining) four. At as-Safa and al-Marwah, he
run in the batn nasil when (makilg the Sa'i)1
COMMENTARY: The hanafis regard Sa'I as Wajib (obligatory) while the Shaf'l'is say that it
is a rukn (part, essential).
Batn Masil (rain water passage, bottom of the valley) is marked between as Safa and al-
Marwah by two green pillars. It is sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) in
the sight of all ulama (Scholars) to run between these pillars.
KISSING THE HAJR ASWAD
(٢٥٦٦) وَعَنْ جَابِرٍ قَالَ إِثَّ رَسُوْلَ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا قَدِمَ مَكَّةَ أَى الْحُجَرَ فَاسْتَلَمَهُ ثُؤَّ مَغیعَلى
يَمِيْنِهِ فَرَهُلَ ثَلَاثًا وَمَشَى اَرْبَعًا- (رواه مسلم)
2566. Sayyiduna Jabir رضى الله عنه said that when Allah's Messenger صلى الله عليه وسلم came to
Makkah, he approached the (Black) Stone, made its istilaam (kissed or touched it)
and moving to his right, made ramal in three circuits and walked normally in four.2
(٢٥٦٧) وَعَنِ الزُّبَيْرِ بْنِ عَرَبِيّ قَالَ سَأَلَ رَجُلْ ابْنَ عُمَرَ عَنِ اسْتِلَامِ الْحُجَرِ فَقَالَ رَأَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُ وَيُقَبِّلُه- (رواه البخارى)
2567. Sayyiduna Az-Zubayr ibn Arabi usan», narrated that a man asked Sayyiduna
Ibn Umar رضى الله عنه about the istilam of the stone. He said, "I saw Allah's Messenger
3" .touch it and kiss it صلى الله عليه وسلم
ISTILAM OF RUKN YAMANI
(٢٥٦٨) وَعَنِ ابْنِ عُمَرَ قَالَ لَمْ أَرَا لِنََِّّ صَ لَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِكُ مِنَ الْبَيْتِ إِلَّ الرُّكْتَيْنِ الْيَمَانِّيْنِ-
(متفق عليه)
صلى الله عليه said that he had seen Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2568
, make istilam of only the two Yamani corners of the House (they are to the
Yamani side).4
COMMENTARY: The Ka'bah has four corners. The Black stone is pitched in one. The other
1 Bukhari # 1644, Muslim # 230-1261, Tirmidhi # 856, Muwatta Maalik # 108 (Hajj) Darimi # 1841,
Musnad Ahmad 2-40.
2 Muslim # 232-1261, Tirmidhi # 857, Nasa'i # 2939, Darimi # 1840.
3 Bukhari # 1611, Tirmidhi # 862, Nasa'i # 2946.
4 Bukhari # 1609, Muslim # 247-1269, Tirmidhi # 859, Musnad Ahmad 2-114.
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opposite to it is truly the Yamani corner. Both these are called the Yamani rukn. Of the other
two, one is Rukn Iraqi and the other Rukn Shaami. Both, however, are called Rukn Shaami.
The corner with the Black stone is excellent twice over. First, it is made by prophet
Ibrahim praiade. Secondly, it has the Black Stone. The rukn Yamani has only one excellence.
It is that Prophet Ibrahim plate had built it. In short, both these corners are more excellent
than the two corners rukn Shaami and rukn Iraqi. Istilam is therefore, associated with only
these two corners.
Istilam means 'to touch' with the hands or a kiss, or both. When this word is used with the
Black stone, it implies kissing it. With the rukn Yamani, it stands for only touching it.
Since the rukn aswad (corner with Black stone) is better than rukn Yamani, it is kissed
either by touching it with the hands or any other thing by gestures towards it and a
symbolic kiss. The Yamini corner is only touched, not kissed. The remaining two corners
are neither kissed nor touched.
Thus, the ruling is that no stone, apart from the Hajr Aswad and the Yamani corner, is
kissed or touched.
CIRCUITS OF KA'BAH RIDING A CAMEL
(٢٥٦٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ طَافَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ عَلَى بَعِيُّرٍ يَسْتَلِمُ الُّكُنَ
پمحجّنٍ۔ (متفق عليه)
2569. Sayyiduna Ibn Abbas as a +, narrated that during the Farewell Pilgrimage,
Allah's Messenger صلى الله عليه وسلم made the tawaf (of the House) on a camel. He
touched the rukn (corner) with a mihjan (crooked stick).1
COMMENTARY: The hanafis hold that it is wajib (obligatory) to perform the tawaf on foot.
So, they explain that the Prophet Muhammad صلى الله عليه وسلم had some reason to do it on a
camel. This tawaf is exclusive with him and no one else is permitted to do it.
Teebi ala, that though it is better to make the tawaf on foot, the Prophet Muhammad at.
jųle rode a camel to allow everyone to see him.
However, a question arises that it is confirmed through ahadith (tradition) that while
making tawaf during the farewell pilgrimage, the Prophet Muhammad صلى الله عليه وسلم had
observed ramal in the first three rounds. Clearly, he could not have done that on a camel.
The fact is that those ahadith (tradition) refer to his tawaf Qudoom (when he had come to
Makkah for the pilgrimage) while the tawaf made on camel back was tawaf ifadah which
was fard(compulsory) and is performed on the day of sacrifice (the tenth). It is also called
tawaf ur rukn. His aim was that the people might see him and learn the motions and rules.
Mihjan is a stick with an etched edge. The stick was pointed towards the Hajr Aswad and
given a light kiss.
METHOD OF ISTILAM OF HAJR ASWAD
(٢٥٧٠) وَعَنْهُ أَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ طَافَ بِالْبَيْتِ عَلَى بَعِيْرٍ كُلَّمَا آتَى عَلَى الرُّكُنِ آَشَارَ إِلَيْهِ
پشىءفى يَدِ، وَگَبَّرَ-(رواه البخارى)
2570. Sayyiduna Ibn Abbas usa», narrated that rounds of the House on a camel.
1 Bukhari # 1607, Muslim # 223-1272, Abu Dawud # 1877, Nasa'i # 2954, Ibn Majah # 2948.

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Every time he came to the corner, he pointed to it with something in his hand and
called the takbir (Allahu Akbar).1
COMMENTARY: Both hands are placed on the Black Stone and both lips are brought to it.
Because there were very many people and a crowd around the Black Stone, the Prophet
Muhammad صلى الله عليه وسلم pointed towards it and blew a kiss at it,
(٢٥٧١) وَعَنْ أَبيِ الُفَيْلِ قَالَ رَأَيْتُ تَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَطُوُفُ بِالْبَيْتِ وَيَسْتَلِمُ الزُّكُنَّ
بِمِحُجَنٍ مَعَهُ وَيُقَبِّلُ الْمِحْجَنَ- (رواه مسلم)
صلى الله narrated that he saw Allah's Messenger رضى الله عنه Sayyiduna Abu at-Tufayl .2571
jule make the tawaf of the House. He made istilam of the rukn with a mihjan that
he had and then kissed it.2
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم sometimes kissed the Black Stone
directly, but when there was a crowd around he touched it with something and kissed that
or he blew a kiss at the Black Stone from afar. This happened in a single tawaf in its
different rounds or from tawaf to tawaf depending on circumstances and the situation.
MENSTRUATING WOMEN NEED MAKE NO TAWAF OR SA'I
(٢٥٧٢) وَعَنُ عَائِشَةً قَالَتْ خَرَجُنَا مَعَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَذْكُرُ إِلَّا الْحُنَّ فَلَمَّا كُنَّا بِسَرِفَ طَمِثْتُ
فَدَخَلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أَبْكِيْ فَقَالَ لَعَلَّكِ نُفِسْتِ قُلْتُ نَعَمْ قَالَ فَإِّ ذَلِكِ شَىْ ◌ٌ كَتَبَهُ اللهُ
عَلَى بَنَاتِ آدَمَ فَافْعَلِى مَا يَفْعَلُ الْحَاُّ غَيْرَ أَنْ لَا تَطُوْفِى بِالْبَيْتِ حَتّى تَظْهُرِئٌ- (متفق عليه)
2572. Sayyidah Ayshah رضى الله عنها narrated that they set out with the Prophet
Muhammad صلى الله عليه وسلم mentioning nothing but Hajj (pilgrimage). (some people
interpret it to mean that their objective was to perform Hajj (pilgrimage) not umrah.
So not mentioning umrah does not necessitate that they had not formed an
intention to perform umrah alongwith it). When they were at Sarif, she began to
menstruate. The Prophet Muhammad صلى الله عليه وسلم went to her to find her weeping.
He asked, "It seems that you have your menses?" She said, "Yes." He said, "That is
what Allah has decreed for the daughters of Aadam ,M.J .,le. So, do what the
pilgrims do but do not circumambulate the House (and do not make Sa'I which is
proper only after circumambulation) till you are purified of your menses and have
had a bath)."3
COMMENTARY: Sarif is a place about six miles from Makkah, three or four miles to the
south of Tanim on the route to Shaam. By a rare coincidence, here also lies the grave of the
mother of believers, Sayyidah Maymunan ue a >, and, indeed, it was here that she was
married to the Prophet Muhammad صلى الله عليه وسلم and here their marriage was consummated.
The words of Sayyidah Ayshah que do, that they mentioned nothing but Hajj (pilgrimage)
seem to contradict her words in hadith (tradition) # 2556. She said there that the people
1 Bukhari # 1612, Tirmidhi # 866, Nasa'i # 2952, Darimi # 1845.
2 Muslim # 257-1275, Ibn Majah # 2949.
3 Bukhari # 294, Muslim # 120.1211, Abu Dwud # 1782, Nasa'i # 2741, Ibn Majah # 2963, Darimi #
1846, Muwatta Maalik # 224 (Hajj).

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performed the different forms of Hajj (pilgrimage); ifrad, tamatta and qiran. Hence, here she
meant to say that their true objective was to perform Hajj (pilgrimage). The three forms of
Hajj (pilgrimage) fall under the objective to perform Hajj (pilgrimage). She had opted for
tamatta but when she had her menses the Prophet Muhammad صلى الله عليه وسلم instructed her to
give up the ihram (pilgrim-robe) for umrah and retain that of Hajj (pilgrimage) and perform
deeds of Hajj (pilgrimage).
IDOLATERS DISALLOWED TO PERFORM TAWAF
(٢٥٧٣) وَعَنْ آنٍ هُرَيْرَةً قَالَ بَعَثَّنِىْ أَبُوْبِّكْرٍ فِ الْحَجَّةِ الَّتِى أَّرَهُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَلَيْهَا قَبْلَ حَجَّةٍ
الْوَدَاءِ يَوْمَ النَّحْرِ فِى رَهُطٍ أَمْرَهُ أَنْ يُؤَذِّنَ فِى النَّاسِ اَلَآَلَا يَجَُّ بَعْدَ الْعَامِ مُشْرِكْ وَلَّا يَكُوْفَنَّ بِالْبَيْتِ
عُرْيَانٌْ - (متفق عليه)
2573. Sayyiduna Abu Hurayrahas a+, narrated that on the day of sacrifice during
the Hajj (pilgrimage) that preceded the Farewell pilgrimage and over which the
Prophet had made him the amir, Sayyiduna Abu Bakr us às >, sent him (Abu
Hurayrah) us an, along with some others with instructions to proclaim among the
masses, "know! After this year no idolater (and polytheist) may perform Hajj
(pilgrimage) and no one may make the tawaf of the House naked."1
COMMENTARY: As stated earlier, Hajj (pilgrimage) was made fard(compulsory) towards the
close of 9AH. The Prophet Muhammad , le aso was occupied in various religious
affairs, so did not proceed himself. He sent Sayyiduna Abu Bakr us at +, as amir of the
pilgrims. This was one year before the farewell Pilgrimage.
As the amir, Abu Bakr رضى الله عنه made the proclamation through Abu Hurayrah رضى الله عنه and
some others. Only Muslims would benefit from this great honour. His proclamation was
made in the light of this verse of the Quran:
إِنَّمَا الْمُشْرِكُوْنَ تَجَسْ فَلَا يَقْرَبُوا الْمَسْجِدَ الْخُرَامَ بَعْدَعَا مِهِمْ هُذَا
{The associators are indeed filthy so let them not come near the sacred Mosque after
this year of theirs.} (9: 28)
Sayyiduna Abu Bakr us a +, also instructed them to proclaim that no one should
make the tawaf while he is a naked form. During the jahiliyah, people used to undress
and circumambulate the House on the plea that they could not go round Allah's
House that is a mighty worship in their unseemly clothing in which they had
committed sin day and night.
Islam put an end to this obnoxious practice.
SECTION II
الفضلُالثَّانِى
MY HAND BE RAISED WHEN MAKING SUPPLICATION ON SEEING THE KA'BAH
(٢٥٧٤) عَنِ الْمُهَاجِرِ الْمَِّّ قَالَ سُئِلَ جَابِرْ عَنِ الرَّجُلِ يَرى البُيَتَ يَرُفَهُ يَدَيْهِ فَقَالَ قَدْ حَجَجُنَا مَعَ الَِّّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَوْ نَكُنُ نَفْعَلُه- (رواه الترمذى وابوداود)
1 Bukhari # 369, Muslim # 435-1347, Abu Dawud # 1946, (Also Bu khari # 1622, 3177, 4363, 4655,
4656, 4657.)

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2574. Sayyiduna Al-Muhajir Al-Makki alas, said that Sayyiduna Jabir ibn Abdullah
ucan +, was asked about the man who sees the House and raises his hands. He said,
"Indeed, we did perform Hajj (pilgrimage) with the Prophet Muhammad ,la.
but we never did so."1
COMMENTARY: When a visitor to Makkah enters the sacred mosque and his eyes fall on
the Ka'bah and he makes a supplication, his prayer is answered, Hence, he must pray to
Allah for whatever he wishes.
The hadith (tradition) says that he must not raise his hands to make supplication. Imam
(leader) Abu Hanifah al, Imam (leader) Shafi'I al das, and Imam (leader) Maalik & co,
have ruled in accordance with the hadith (tradition) the hands should not be raised when
making supplication. Imam (leader) Ahmad at des), however, holds that one must raise
hands when making supplication on seeing the Ka'bah (Teebi)
Mulla Ali Qari, at dos, however, says that Imam (leader) Abu Hanifah al was, and Imam
(leader) Shafi'I aldas, have ruled like Imam (leader) Ahmad al-, that hands may be raised.
Again, the same Mulla Ali Qari a ++, has termed it, in his book 'Manasik'. To be
makruh(unbecoming). Some ulama (Scholars) hold that it is allowed. The Hidayah and
Durr Mukhtar affirm that hands should not be raised.
LOOKING AT THE KA'BAH DURING SA'I AND SUPPLICATING WITH HANDS
RAISED
(٢٥٧٥) وَعَنُّ ابِيْ هُرَيْرَةً قَالَ أَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ مَكَّةَ فَأَقْبَلَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ
ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ أَتَى الشَّفَا فَعَلَاهُ حَتَّى يَنْظُرَ إِلَى الْبَيْتِ فَرَفَةَ يَدَيْهِ فَجَعَلَ يَذْكُرُ اللَّهَ مَا شَاء وَيَدُعُوْـ
(رواه أبوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2575
came (for the pilgrimage) and entered Makkah, he came to the (black) Stone and
kissed it. Then he made the tawaf of the House. Then, he came to as-Safa and
climbed it till he could look at the House and he raised his h ands and began to
make zikr (remembrance of Allah) as much as he wished and made supplication.2
COMMENTARY: When the pilgrim is as-Safa while observing Sa'I, and stand. Then he
must call Allahu Akbar and recite the Kalimah and invoke blessings on Allah's Messenger
.Then, he must raise his hands and make supplication .صلى الله عليه وسلم
Some people raise their hands with takbir (Allahu Akbar) as in salah (prayer). They must
know that it is not sanctioned in Shari'ah. It is not legal and not masnun.
RESEMBLANCE IN SALAH (PRAYER) & TAWAF
(٢٥٧٦) وَعَنِ ابْنِ عَبَّاسِ آَّ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ التَّوَافُ حَوْلَ الْبَيْتِ مِثْلَ السَّلوةِ إِلَّ اَنَّكُمْ
تَتَكَّلَّمُوْنَ فِيْهِ فَمَنْ تَكُلَّمَ فِيْهِ فَلَا يَتَكَّلَّمَنَّ إِلَّ مَخَيْرٍ- رَوَاهُ التِّزْمِذِىُّ وَالنِّسَائِىُّ وَالدَّارِّ وَذَكَّرَ التِّرْمِذِىُّ
جَمَاعَةً وَقَقُوْهُ عَلَى ابْنِ عَبَّاسِ-
1 Tirmidhi # 856, Abu Dawud # 1870, Nasa'i # 1946.
2 Muslim # 84-1780, Abu Dawud # 1872.

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2576. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The tawaf round the House is like salah (prayer) except that you converse while
performing it. He who converses must do so with a good word."1
COMMENTARY: Salah (prayer) and tawaf are alike in the great reward associated with them.
Speech, however, is the nullifier of salah (prayer) but not of tawaf. Whatever attracts the
command of speech like eating and drinking does not nullify tawaf but nullifies salah (prayer).
There are other differences too in salah (prayer) one faces the qiblah but not in tawaf. Salah
(prayer) is offered at appointed time, not tawaf.
Purity is a condition for both. However, salah (prayer) is more excellent then tawaf. Their
resemblance lies in their reward and singular sanctity.
ORIGIN OF THE BLACK STONE
(٢٥٧٧) وَعَنَّهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَزَّلَ الْحُجَرُ الْأَسْوَدُ مِنَ الْجُنَّةِ وَهُوَ أَشَدُّ ◌َاضًا مِنَ
اللَّبَنِ فَسَوَّدَتُهُ خَطَايَا بَنِى أَدَمَ - رَوَاهُ أَحْمَدُ وَالِّزْمِذِىٌّ وَقَالَ هُذَا حَدِيْثُ حَسَنْ صِيْهُ.
2577. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The Hajr Aswad came down from paradise. It was whiter than milk, but the sins of
the children of Aadam (> Jule blackened it."2
COMMENTARY: It is something to ponder. If man's sins can have this effect on a stone,
what could they be doing to the hearts on mankind? We seek refuge in Allah!
TESTIMONY OF THE BLACK STONE ON THE DAY OF RESURRECTION
(٢٥٧٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فِي الْحُجَرِ وَاللَّهِ لَيَبْعَثَنَّهُ اللَّهُ يَوْمَ الْقِيَامَةِ لَهُ عَيْنَان
يُبْصِرُ بِهِمَا وَلِسَانْ يَنْطِقُ بِه يَشْهَدُ عَلَى مَنِ اسْتَلَمَئِقٍّ۔ (رواه الترمذى وابن ماجة والدارمى)
2578. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
about the (Black) Stone, "By Allah! Surely, Allah will raise it on the day of
resurrection. It will have eyes with which it shall see and a tongue with which it shall
speak and give testimony for those who had touched it (and kissed it) truthfully."3
COMMENTARY: The testimony will be in favour of anyone who had made the istilam of
the Black Stone sincerely.
This hadith (tradition) means what it Says. Allah will give sight and speech to all inanimate
things. He is Omnipotent and can do it just as He gives these things to a creature of blood
and flesh.
BLACK STONE & MAQAM IBRAHIM RUBIES OF PARADISE
(٢٥٧٩) وَعَنِ ابْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِّ الرُّكُنَ وَالْمَقَّامَّ
يَاقُوْتَتَانٍ مِنْ ثَّاقُوْتِ الْجُنَّةِ طَمَسَ اللّهُ نُؤْرَهُمَا وَلَوْ لَمْ يَظْمِسْ نُؤْرَهُمَا لَّأَ ضَاءَ مَا بَيْنَ الْمَشْرِقِ
وَالْمَغْرِبِ- (رواه الترمذى)
1 Tirmidhi # 961, Nasa'i # 2972, Darimi # 1847, Musnad Ahmad 5-377.
2 Tirmidhi # 878, Musnad Ahmad 1-307.
3 Tirmidhi # 963, Ibn Majah # 2944, Darimi # 1839.

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صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2579
, say, "Surely the Rukn (the Black Stone) and the Maqam (Station of Ibrahim) are
two rubies from the rubies of paradise. Allah has blotted out their light. If He had not
done so, they would have illuminated whatever is between the east and the west."1
EXCELLENCE OF ISTILAAM & OF TAWAF
(٢٥٨٠) وَعَنْ عُبَيْدٍ بُنِ عُمَيْرٍ آَتّ ابْنَ مُمَّرَ كَتَ يُزَاحِمُ عَلَى الرُّكْتَيْنِ زِحَامًا مَا رَأَيْتُ أَحَدًّا مِنْ أَصْحَابٍ
رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُزَاحِمُ عَلَيْهِ قَالَ إِنْ أَفْعَلُ فَإِنِّى سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يَقُولُ إِثَّ مَسْحَهُمَا كَفَّارَةٌ لِلْخَطَايَا وَسَمِعْتُهُ يَقُولُ مَنْ طَافَ بِهِذَا الْبَيْتِ أُسْبُوْقًا فَأَحْصَاهُ كَانَ كَمِتُقِ
رَقَبَّةٍ وَسَمِعْتُهُ يَقُولُ لَا يَضَّهُ قَدَمًّا وَلَا يَرْفَهُ أُخْرِى إِلََّ حَظّ اللَّهُ عَنَّهُ بِهَا خَطِبْنَةٌ وَكَتَبَ لَهُ بِهَا حَسَنَةً۔
(رواه الترمذى)
2580. Sayyiduna Ubayd ibn Umayr als, narrated that Sayyiduan Ibn Umar we also,
used to precede (the people) at the two corners in a way he had not observed any of
the sahabah (Prophet's companions) رضى الله عنهم of Allah's Messenger صلى الله عليه وسلم do.
Also, he used to say. "If I do that, it is because I had heard Allah's Messenger at
jule say, 'Touching them is an expiation of sins." And, I had heard him say, "If
anyone makes tawaf of this House (for a week or) seven times,2 mindful of it (by
observing its details), it is tantamount to setting free a slave." And, I heard him say,
'No one places a foot on the ground or raises the other but Allah removes a sin from
him because of that and records a pious deed because of that."3
COMMENTARY: He stepped ahead to make istilam of the two corners even when
there was a crowd but without inconveniencing anyone. So, it is not but sinful if
anyone pushes people to make it to these corners. If there is a rush, he must do it by
making a gesture from afar.
There are three possible explanations for 'makes tawaf ... seven times.
(i)
He makes the seven rounds of one tawaf.
(ii)
He makes seven tawaf.
(iii)
He makes tawaf for seven days (which is a week).
PROPHET MUHAMMAD'S صلى الله عليه وسلم SUPPLICATION BETWEEN TWO RUKN
(٢٥٨١) وَعَنٌّ عَبْدِ اللَّهِ بُنِ الشَّائِبِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا بَيْنَ الرُّكْتَيْنِ رَبَّنَا
أْتِنَا فِي الدُّنْيَا حَسَنَةٌ وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ-(رواه ابوداؤد)
صلى said that he heard Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Sa'ib .2581
Jujutsu pray between the two corners (Black Stone and Yamani corner):
رَبَّنَا أَتِنَّا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{Our Lord, grant us what is good in this world and what is good in the hereafter and
1 Tirmidhi # 879, Musnad Ahmad # 7017.
2 The Arabic urdu could be translated 'a week.'
3 Tirmidhi # 961, Nasa'i # 2919, Musnad Ahmad # 5706.

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save us from the chastisement of the Fire.}1 (2: 201)
COMMAND TO OBSERVE SA'I
(٢٥٨٢) وَعَنُ صَفِيَّةً بِنْتٍ شَيْبَةً قَالَتْ آَخْبَرَتْنِى بِنْتُ آٍ تُجْرَاقَقَالَتْ دَخَلُكُ مَعَ نِسْوَةٍ مِنْ قُرَئِشٍ دَارَ الِ
آنٍ حُسَيْنٍ تَنْظُرُ إِلَى رَسُولِ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَسْخِى بَيْنَّ الشَّفَا وَالْمَرْوَةِ فَرَأَيْتُّهُ يَسْنِى وَإِّ
مِثْزَرَه لَيَّدُوُرُ مِنْ شِدَّةِ السَّعْىِ وَسَمِعْتُهُ يَقُوْلُ اسْعَوْا فَإِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ السَّمْىَ- رَوَاءُ فِيْ شَرْجِ السُّنَّةِ
وَرَوَى اَحْمَدٌ مََ اخْتِلافٍ-
2582. Sayyidah Safiyah bint Shaybah us a +, said that she was informed by the
daughter of Abu Tujrah that she went to the house of Abu Husayn in the company
of some women of the Quraysh that they might observe Allah's Messengerus &t +,
perform Sa'I between as-Safa and al-Marwah. She saw him ran and his lower
wrapper moved round because of the effort he put in it. She heard him say, "Run
(in Sa'i) because Allah has prescribed Sa'I for you."2
COMMENTARY: Sa'I is to make seven rounds between as-Safa and al-Marwah, the two
mountains. It is main part of Hajj (pilgrimage). The mountains are no more. Over the years
they have shrinked and now only their position can be identified with a few symbolic steps
to lead up. The two are separate, by a distance of about one and a half furlong.
As stated earlier, Sa'I is reminiscent of the running of Sayyidah Hajrah (> Jule and her
restlessness for her infant, Sayyiduna Ismail (>Jule for whom she searched for water. She
ran between the maintains. The Allah created zamzam.
Before Islam, the idolater Arabs had erected idols one each on the two mountains. The one
at as Safa was called Isaf and the one at al-Marwah was Na'ilah. As-Safa was next to the
Mount Abu Qays. Sa'I is initiated from there. The path between as-Safa and al-Marwah is
called Masa. It is to the cast of the Ka'bah. It used to lie outside the sacred mosque. Now it is
made part of it.
Imam (leader) Sha'fi dler, regards Sa'I as fard(compulsory). So, if anyone does not make SA'I
then his Hajj (pilgrimage) becomes invalid and void. But, Imam (leader) Abu Hanifah muss,
regards Sa'I as wajib (obligatory), so if anyone does not do it then he will have to have to
atone with durum, meaning that he will have to slaughter a ram, or something as a wajib
(obligatory). His Hajj (pilgrimage) does not become batil (invalid).
(٢٥٨٣) وَعَنْ قُدَامَةَ بْنِ عَبْدِ اللهِ بْنِ عَمَّارٍ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْمَى بَيْنَّ
الصَّفَاوَالْمَرُوَةِ عَلَى بَعِيْرٍ لَاضَرُبَ وَلَّا طَرُدَ وَلَّا إِلَيْكَ إِلَيْكَ رَوَاهُ فِعْ شَرُحِ السُّنَّةِ۔
2583. Sayyiduna Qudamah ibn Abdullah ibn Ammar usd +, narrated that he did see
Allah's Messenger صلى الله عليه وسلم observe the Sa'I between as Safa and al-Marwah on a
camel without there being any striking (the camel), driving people away, or
shouting 'Give way, give way."3
1 Abu Dawud # 1892, Musnad Ahmd 3-411.
2 Daraqutni in Kitab Hajj # 87 in chapter Mawaqit, Baghawi Sharh Sunnah(Practice of Holy Prophet
Muhammad 858 # (صلى الله عليه وسلم, Musnad Ahmad 2-114.
(صلى الله عليه وسلم Sharh us Sunnah(Practice of Holy Prophet Muhammad 3

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COMMENTARY: We saw in the previous ahadith (tradition) that the Prophet Muhammad
gale ano made Sa'I on foot. This one on camel is an exception, made to teach the ummah
that it may be done if there is a reason for it. Imam (leader) Abu Hanifah ales, has ruled
that it is wajib (obligatory) to make Sa'I on foot unless there is an excuse and if anyone uses a
conveyance without an excuse then it will be wajib (obligatory) on him to atone with a
dumm (slaughtering an animal).
The Prophet Muhammad صلى الله عليه وسلم did not do as rulers are prone to do with naughty
motives to degrade their subjects.
TAWAF WITH IDTIBA
(٢٥٨٤) وَعَنْ يَعْلَى ابْنِ أُمَيَّةً قَالَ إِّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طَافَ بِالْبَيْتِ مُفْطَبِمًا بِبُرْدٍ آَخْضَرَ-
(رواه الترمذى وابوداؤد ابن ماجة والدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ya'la ibn Umayyah .2584
, circumambulated the house observing idtiba with a green mantle.1
(Idtiba is to pass the upper wrapper of the ihram (pilgrim-robe) from below the right
arm pit and have both or one of its ends over the left shoulder).
IDTIBA IS A SUNNAH IN TAWAF
(٢٥٨٥) وَعَنِ ابْنِ عَبَّاسِ آَّ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَضْحَابَهُ إِعْتَمَرُوا مِنَ الْجِجِرَانَةِ فَرَمَلُوا
بِالْبَيْتِ ثَلَاثًا وَجَعَلُوْا ازْدِيَتَهُمُ تَحْتَ أبَا ◌ِهِمْ ثُمَّ فَذَفُوْهَا عَلَى عَوَاتِقِهِمِ الْيُسْزى- (رواه ابوداؤد)
2585. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم and
his sahabah (Prophet's companions) (à », made an umran from Ji'ranah (a place
between Makkah and Ta'if). In the first three circuits,-they observed ramal. They
drew their upper wrapper from under their (left( armpits and placed the ends over
their left shoulders. 2
COMMENTARY: Idtiba is a sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) in the
entire tawaf while ramal is observe in the first two or three circuits of the tawaf. Idtiba is
mustahab (desirable) only In tawaf, not otherwise. There is no sanction for observing the
idtiba immediately on assuming the ihram (pilgrim-robe). In fact, if observe while offering
salah (prayer), then it is makruh(unbecoming).
SECTION III
اَلْفَضِلُ الثَّالِثُ
SIGNIFICANCE OF ISTILAM
(٢٥٨٦-٢٥٨٧) عَنِ ابْنٍ عُمَّرَ قَالَ مَا تَرَكْنَا اسْتِلَامَ هُذَيْنِ الزُّكْنَيْنِ اليَمَانِيّ وَالْحُجَرِ فِ شِدَّةٍ وَلَّا رُخَاءٍ مُنْذُ
رَأَيْثُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُهُمَّا - مُتَّفَقُّ عَلَيْهِ وَفِ رِوَايَةٍ لَّهُمَا قَالَ نَافٌِ رَأَيْتُ ابْنَّ عُمَرٌ
يَسْتَلِمُ الْحُجَرَ بِيِّدِهِ ثُؤَّ قَبَّلَ يَدَهُ وَقَالَ مَا تَرَكْتُهُ مُنْذُ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُه.
2586. Sayyiduna Ibn Umar as a +, said, "We did not give up the istilam of these two
1 Tirmidhi # 860, Abu Dawud # 1883, Ibn Majah # 2954, Musnad Ahmad 4-223.
2 Abu Dawud # 1884, Musnad Ahmad # 1-306.