It is sunnah to move to Mina on the 8th of Zhul-Hijjah. So
all pilgrims, who are performing Hajj Qiran or Hajj Ifrad,
they should proceed in their ihram to it. Those performing
Hajj Tamattu' should on that day put on ihram (as they did the
first time at the miqat and proceed to Mina with others.
According to sunnah a pilgrim performing Hajj Tamattu' should
put on his ihram from the place of his stay. If he is in
Makkah he should assume ihram from Makkah, otherwise he may
assume ihram trom wherever he is staying. In a hadith we read,
"He who is staying at Makkah, should put on ihram from
where he is staying. The residents of Makkah should put on
their ihram from Makkah."
It is commended that one should make supplications and say
talbiyah as much as possible while moving to Mina, and should
offer Zuhr, 'Asr, Maghrib and Isha prayers at Mina, and spend
the night there, and not depart from it until the sunrise of
the ninth day of Zhul-Hijjah. following the example of the
Prophet (peace be upon him). If anyone misses any of these he
will be missing a sunnah act, but he is not required to do
anything to compensate for it. Ibn Al-Munzhir has reported
that 'Aishah did not leave Makkah on the 8th of Zhul-Hijjah
till quite late, after one third of the night had passed.
Sa'id bin Mansur reported that Al-Hasan used to leave
Makkah for Mina a day or two before Yaum al-Tarwiya (on the
6th or 7th of Zhul-Hijjah). Malik, however, disliked it, and
also disliked that one should stay in Makkah until the evening
of Yaum al-Tarwiya, except when it is Friday and one is still
in Makkah and it is time for the Friday prayer. In such a case
one must offer Friday prayer before leaving for Mina.
After the sunrise of the 9th day of Zhul-Hijjah, it is
sunnah to leave for Arafah by way of Zhabb while uttering
takbir (Allahu Akbar), tahlil (La ilaha il-lal-lah), and
talbiyah (Labaika Allahumma lab-baik).
Mohammed bin Abi Bakr Al-Thaqafi said: "I asked Anas
bin Malik regarding talbiyah, while we were on our way to
Arafah from Mina, 'How did you do it while you were with the
Prophet (peace be upon him)?' Anas answered, 'Some (of us)
said talbiyah, while others said takbir, and yet others
repeated La ilaha il-lal-lah. And the Prophet (peace be upon
him) did not disapprove of any of them."' This is
reported by Bukhari and others.
It is desirable to stop at Namira and take an ablution or
bath in preparation for one's stay at Arafah. Furthermore, it
is liked that one should enter Arafah at the time appointed
for staying there which is after midday.
Jabir reported that the Prophet (peace be upon him) said,
"The ten days of the month of Zhul-Hijjah are the best
days in the sight of Allah." A man asked, "Are these
days better than an equivalent number of days that are spent
fighting for the cause of Allah?" The Prophet (peace be
upon him) answered, "They are better than an equivalent
number of days spent fighting in the cause of Allah. And there
is no day better in the sight of Allah than the Day of Arafah.
On this day Allah, the Almighty and the Exalted One, descends
to the nearest heaven, and He is proud of His slaves on the
earth, and says to those in heaven, "Look at My servants.
They have come from far and near, with hair dishevelled and
faces covered with dust, to seek My Mercy, even though they
have not seen my chastisement. Far more people are freed from
the Hellfire on the Day of Arafah than on any other day."
Al-Munzhri said that this hadith was reported by Abu Ya'la,
al-Bazzar, Ibn Khuzaimah, and Ibn Hibban, in whose wording it
is given here.
Ibn Al-Mubarak reported from Sufyan Al-Thauri, he from
Az-Zubair bin Ali, and he from Anas bin Malik that he said:
"The Prophet (peace be upon him) spent the day at Arafah
until almost sunset. Then he said, 'O Bilal! Ask the people to
be quiet and listen to me.' Bilal stood up and asked the
people to be quiet and listen to the Prophet (peace be upon
him). When the people were quiet, the Prophet (peace be upon
him) said: O People! A little while ago Gabriel (peace be upon
him) came to me. Gave me salutations from Allah, and informed
me that Allah has forgiven those who spend the Day at Arafah,
and those who stop at Mash'ar al-Haram, and that He has
guaranteed their debts.'
At this 'Umar bin al-Khattab stood up and asked, 'O Allah's
Messenger, is this for us only?' The Prophet (peace be upon
him) said, "This is for you, and for all those who will
come after you until the Day of Judgment.' 'Umar exclaimed,
'How plentiful and blissful Allah's bounties are!"'
Muslim and others have reported from 'Aishah that the
Prophet (peace be upon him) said: "Allah frees far more
people from Hellfire on the Day of Arafah than on any other
day, and that Allah comes closer this day and proudly says to
the angels, 'What do these people want and seek?"'
Abu Darda reports that the Prophet (peace be upon him)
said, "On no other day does the Satan feel so belittled,
humiliated, and angry as he does on the Day of Arafah."
The reason for this is the mercy of Allah that descends (this
day) and the forgiveness that He grants to people for major
sins, except the day of the Battle of Badr which witnessed a
far greater mercy of Allah descending upon people which caused
great sadness to Satan.
The Prophet (peace be upon him) was asked, "O Prophet
of Allah! What did Satan see on the day of the Battle of Badr?"
"He saw Gabriel leading the troops of Angels," he
replied. (Reported by Malik as a mursal hadith and by Al-Hakim
with an unbroken chain)
There is consensus among the Muslim scholars that spending
the Day at Arafah is the most important part of Hajj. Ahmad
and the compilers of the Sunan have reported from Abdur Rahman
bin Ya'mur that the Prophet (peace be upon him) ordered an
announcer to proclaim "Hajj is (spending the day at)
Arafah, so he who joins other pilgrims on the night of
Muzdalifah before dawn, will be considered as having performed
Hajj."
Most Muslim scholars are of the opinion that the time to
spend in Arafah begins from noon of the 9th day of Zhul-Hijjah
until dawn of the 10th of Zhul-Hijjah, and that any part of
this period of time, day or night, may be spent in Arafah (to
fulfill this condition). A pilgrim choosing to spend the day
time at Arafah must stay there until after the sunset. But if
someone spends the night at Arafah he is not obligated to stay
for any specific length of time. Ash-Shafi'i holds that
extending the stay at Arafah until nightfall is sunnah.
Staying at Arafah means physical and mental presence in any
part of Arafah, whether one is awake, asleep, riding, sitting,
lying down, walking, and regardless of whether one is in a
state of purity or not, e.g., a menstruating woman, or one
giving birth, or a person having a wet dream. The scholars
differ, however, about the position of one who faints and
remains in a coma until he leaves Arafah. Abu Hanifah and
Malik hold that the Hajj of such people is valid.
Ash-Shafi'i, Ahmad, Al-Hasan, Abu Thawr, Ishaq, and Ibn Al-Munzhir
hold that such a person's Hajj is invalid, because it is an
essential part of Hajj, and a person in a coma cannot perform
this or any other rites of Hajj.
After reporting the above hadith of Ibn Ya'mur, Tirmizhi
remarks: "Sufyan Al-Thawri said that the knowledgeable
Companions of the Prophet (peace be upon him) and others
followed this hadith and held that a person failing to spend
the day or a portion thereof at Arafah before the dawn of the
10th of Zhul-Hijjah, or arriving there after the sunrise,
misses Hajj. Such a person should consider his present Hajj as
an 'Umrah, and must repeat it the next year. This is the
opinion of Ash-Shafi'i, Ahmad, and others.
A pilgrim may spend the Day of Arafah anywhere within the
bounds of Arafah for all of it is equally good for encamping
(on this particular day) except the bottom of the valley
called 'Urnah to the west of Arafah. There is consensus that
spending the Day of Arafah at ' Urnah is not sufficient to
fulfill the condition of staying at Arafah.
Spending time near the rocks or as close to them as
possible is commended. The Prophet (peace be upon him) stopped
at this place and said, "I have stopped here, but the
whole of Arafah is a stopping place (for the Day of Arafah)."
(Reported by Ahmad, Muslim, and Abu Daw'ud on the authority of
Jabir) Climbing the Mountain of Mercy or the belief that
standing on it is better than standing in any other place is
wrong. Nor does doing so represent a sunnah of the Prophet
(peace be upon him).
It is desirable that one should take a bath before
encamping in Arafah. Ibn 'Umar used to take a bath on the eve
of the Day of Arafah, as reported by Malik. Similarly 'Umar
(may Allah be pleased with him) used to take a bath in Arafah
while he was in the state of ihram.
One must maintain a complete state of purity. face the
direction of Ka'bah, seek forgiveness of Allah as much as
possible. glorify Allah, and supplicate for one's well being
and well:are in this Iife and in the Hereafter, and for
others, with fervor, attention, and with hands raised in
supplication.
Osamah bin Zaid reported: "I was riding behind the
Prophet (peace be upon him) in Arafah, while he raised his
hands in supplications to Allah." (Reported by Nasa'i)
'Amr bin Shu'aib reported from his father and his
grandfather, who said that on the Day of Arafah the Prophet
(peace be upon him) mostly supplicated in these words:
"La ilaha illallahu wahdahu la sharika lahu, lahul mulk
wa lahul hamd, biyadihil khair wa huwa 'ala kulli sha'in
qadeer (There is no deity worthy of worship but Allah Alone.
He has no partners. To Him alone belongs the Kingdom, and all
praise. In His hand is all the good, and He has power over all
things)."
It is reported by Ahmad and Tirmizhi (and this is the
wording of Tirmizhi) that the Prophet (peace be upon him)
said, "The best supplication is that of the Day of Arafah,
and the best thing that I and other Prophets before me said
is: 'La ilaha illallahu wahdahu la sharika lahu lahul mulk wa
lahul hamd wa huwa 'ala kuli sha'in qadeer."'
Al-Hussain bin Al-Hasan Al-Maruzi reported: "I asked
Sufyan bin 'Oyainah, 'What is the best supplication for the
Day of Arafah?' He said, 'La ilaha illallahu wahdahu la
sharika lahu.' I said, 'But this is glorification of Allah and
His praise, and it is not a supplication.' Thereupon Sufyan
said, 'Don't you know the hadith of Malik bin Al-Harith which
explains it.' I said to him, 'Tell me about it.' He said, 'Mansur
narrated from Malik bin Al-Harith that he said "Allah,
the Almighty, and the Exalted One, says: 'If a servant of Mine
occupies himself in extolling and praising Me instead of
asking Me for his needs I give him better than what I give to
those who ask for their needs."' Then he added, 'This
explains the saying of the Prophet (peace be upon him).' He
continued and said, "Haven't you heard what Ummaya bin
Abi Al-Salt said to Abdullah bin Jad'an when he sought the
hand of Na'ilah in marriage?" I said, "No." At
this he said, "Ummaya recited (these lines of poetry) to
Abdullah bin Jad'an: Do I have to tell you my need, or your
modesty is enough (to plead my case), for modesty is your
disposition, You are conversant with rights (and obligations)
and come of a family polite and respectable, When someone
praises you once he need not repeat it again!
Then Sufyan added, "O Hussain, you see how the humans
are pleased with praise and are ready to grant request without
even asking. What about their Creator then?"
Al-Baihaqi reported from Ali (with a weak chain of
narrators) that the Prophet (peace be upon him) said,
"The supplication most frequently used by the Prophets
before me and by me on the Day of Arafah is this: 'La ilaha
illallahu wahdahu la sharika lahu, lahul mulk wa lahul hamd wa
huwa 'ala kuli sha'in qadeer. Allahumma 'ij'al fi basri nuran
wa fi sam'i nuran wafi qalbi nuran. Allahumm ashrah li sadri
wa yassir li amri. Allahumma 'uzhubika min waswasis sadri wa
shatatil amr wa sharri fitnatil qabr wa sharri ma yaliju fil
lail wa sharri ma yaliju fin naharwa sharri ma tahubu bihi
riyah wa sharri bawa'iqid dahr (There is no deity worthy of
worship but Allah alone. He has no partners. To Him belongs
the kingdom and all praise, and he has power over all things.
O Allah! place light (guidance) in my sight, in my ears, and
in my heart. O Allah! Open my chest and ease my work. O Allah!
I seek refuge with You from evil whispers, from confusion,
from the trial of the grave, from the evil that takes place
during the day or night, from the evil carried by the winds,
and from the afflictions of the world."
Tirmizhi also reported from Ali that the supplication used
most of the time by the Prophet (peace be upon him) during his
stay in Arafah was: "Allahumma lakal hamdu kallazhi
naqulu wa khairam mimma naqulu, Allahumma laka salati wa
nusuki wa mahyaya wa mamati wa ilaika ma'abi wa laka rabbi
turathi allahumma inni a'uzhubika min 'azhabil qabri wa
waswasatis sadri wa shatatil amri allahumma inni a'uzhubika
min sharri ma tahubbu bihi riyhu (All praise belongs to You, O
Allah! as we say, and better than what we can say. O Allah! My
prayers, my worship, my life and my death are all for You. O
Allah! To You is my return, to You belong what I own. O Allah!
I seek refuge with You from the torment of the grave, the evil
whispers, confusion, and from whatever the wind may bring.)
Mirba' Al-Ansari reported that the Prophet (peace be upon
him) said: "You must azhere to the traditions and rituals
(of Hajj), for these have come down to you from (your
forefather) Ibrahim in heritage." This was reported by
Tirmizhi as a sound hadith.
It is confirmed that the Prophet (peace be upon him) did
not fast on the Day of Arafah. The Prophet (peace be upon him)
said: "Verily the Day of Arafah, the Day of Sacrifice (Yaum
al-Nahr), and Ayam Tashriq (the 10th, 11th and 12th of
Zhul-Hijjah) are our days of festivities. These are the days
of eating and drinking." It is also established that the
Prophet (peace be upon him) forbade fasting on the Day of
Arafah while at Arafah (for pilgrimage).
This has led most of the scholars to conclude that in fact
not fasting on the Day of Arafah is desirable, so that a
pilgrim should be strong enough to devote himself
wholeheartedly to worship and supplications.
Some of the ahadith that encourage fasting on the Day of
Arafah concern the persons who are not staying at Arafah as
pilgrims performing Hajj.
According to the authentic ahadith the Prophet (peace be
upon him) combined Zuhr and 'Asr prayers while at Arafah. For
this, azhan - call for the prayer - was given, then iqamah -
the second call for prayer - was made. Then he offered Zuhr.
After this, another iqamah was made and he offered 'Asr
prayer.
Al-Aswad and 'Alqamah said: "For the completion of
Hajj, Zuhr and 'Asr prayers must be offered at Arafah in
congregation behind an imam."
Ibn Al-Munzhir said: "There is consensus among the
scholars that the imam must combine Zuhr and 'Asr prayers at
Arafah, and so should any one offering prayer with the
imam." And in case one cannot combine these and pray
behind an imam, one should combine them while praying alone.
It is reported that Ibn 'Umar used to reside at Makkah, but
when he went to Mina he would shorten his prayers. 'Amr bin
Dinar reported that Jabil bin Zaid told him: "Shorten
your prayers at Arafah." This is reported hv Sa`id bin
Mansur.
According to sunnah, pilgrims should leave Arafah quietly
and peacefully after sunset. The Prophet (peace be upon him)
left Arafah very peacefully and quietly, holding the reins of
his she camel so tightly that its head touched its back, while
he said to the people, "O people, walk calmly; rushing or
making haste is not a virtue." This is reported by
Bukhari and Muslim. They also reported that the Prophet (peace
be upon him) let his she camel go at normal pace, but when he
found ample space in front of him he urged it to go
faster." He did this out of compassion and consideration
for the people.
It is desirable for pilgrims to utter talbiyah and make
remembrance of Allah as much as possible. The Prophet (peace
be upon him) repeated talbiyah right until he threw pebbles at
Jamarah Al-'Aqabah. Ash'ath bin Sulaim reported from his
father that he said, "I went with Ibn 'Umar from Arafah
to Muzdalifah. He did not stop making remembrance of Allah and
declaring His Oneness until we reached Muzdalifah." This
is reported by Abu Daw'ud.
Hajj is obligatory both for women and men alike; they must
perform it whenever they meet the above mentioned
prerequisites for it. In the case of a woman it is essential
that she be accompanied by her husband or some other mahram
(Al-Hafiz said in his Al-Fath: "According to the
scholars. the condition for being a mahram to a woman is that
legally it should be impossible for such a man to ever marry
her) relative on the journey for Hajj.
Ibn 'Abbas reports: "I heard the Prophet (peace be
upon him) saying: 'A man must never be alone with a woman
unless there is a mahram with her. A woman also may not travel
with anyone except a mahram relative.' A man stood up and
asked: 'O Prophet of Allah! My wife has gone for Hajj while I
am enlisted for such and such a battle, what should I
do?" The Prophet (peace be upon him) replied, 'Go and
join your wife in Hajj." (Reported by Bukhari and Muslim;
the words given here are of Muslim's. This order underlines
something desirable; it does not obligate the husband or the
mahram to travel with the woman, if there is no one else but
him. No one is obligated to give up his convenience so that
another person might do what is not required of him)
Yahya bin 'Abbad reported that a woman from Iraq wrote to
Ibrahim AnNakh'i: "I have not yet performed the
prescribed Hajj; for although I am rich, I have no mahram who
may accompany me on this trip." He wrote her back:
"You are one of those whom Allah has not given the means
to perform (Hajj)." Abu Hanifah, Al-Hassan, At-Thauri,
Ahmad and Ishaq all hold a similar view on this issue.
Al-Hafiz says: "Among the Shafi'ite scholars the most
commonly accepted opinion in this regard is that a woman may
travel with her husband, or one of her mahram relatives, or a
group of trustworthy women, or even one such (trusted) woman
companion. According to one view, reported by Al-Karabisi and
recorded as sound in Al-Muhazhib, a woman may travel by
herself provided the way to Hajj is secure and safe. This
applies to both Hajj and 'Umrah.
It is reported in Subul as-Salaam: "A group of
scholars hold that an old woman may travel without being
accompanied by any mahram relative."
This permission for a woman to travel without a mahram in
the company of trusted companions or when the journey to Hajj
is safe is supported by what is reported by Bukhari from 'Adi
ibn Hatem, who says: "I was with the Prophet (peace be
upon him) when a man came to him and complained of poverty.
Another man complained about highway robbery. Thereupon the
Prophet (peace be upon him) said: 'O 'Adi! Have you seen the
city of Hira in Iraq?' I said: 'No, but I have heard about
it.' The Prophet (peace be upon him) said: 'If you lived long
enough you will see that a woman will travel from Hira and
will perform Tawaf round Ka'bah, and she will have no fear
except that of Allah."
This opinion is supported by the fact that 'Umar gave
permission to the wives of the Prophet (peace be upon him) to
perform Hajj while accompanied by 'Uthman and Abdur-Rahman ibn
'Awf. 'Uthman would announce them to people telling them to
avoid looking at them or coming close to their camels.
If, however, a woman fails to abide by this provision and
performs Hajj alone - without being accompanied by any mahram
- her Hajj would still be valid.
The author of Subul as-Salaam says that Ibn Taimiyyah said:
"Hajj of a woman without a mahram is valid, and likewise
of a person who is financially not able to perform it."
In brief, those for whom Hajj is not compulsory due to
sickness, poverty, fear of highway robbery, or in the case of
a woman because no mahram is available to accompay her, if
these people nonetheless perform Hajj, it will be credited to
their account. Some of them try their best (and exert
themselves to the utmost) like those performing Hajj on foot,
while others are guilty of sins, such as those who beg others
to help them perform Hajj, or a woman that performs Hajj
without a mahram male companion. Notwithstanding their valid
excuse, if any of these people perform Hajj, it will be quite
valid, for their sin relates to their (choice of unlawful)
means and has no bearing on the objective as such.
It is reported in Al-Mughni: "If a person, not obliged
to perform Hajj because he is unable (financially) to do so,
should seek to perform Hajj, suffering hardship, traveling on
foot and without necessary provisions, his Hajj will be quite
valid and acceptable."
Upon arriving in Muzdalifah the Prophet (peace be upon him)
offered Maghrib and two rak'ahs for 'Isha (making qasr). He
ordered one single call for both 'Isha and Maghrib, but a
separate iqamah for each. No other supererogatory prayer is to
be olfered in between these two prayers. In the hadith
recorded by Muslim we read that the Prophet (peace be upon
him) arrived in Muzdalifah, and combined the Maghrib and 'Isha
prayers, with one azhan and two iqamah.s. He did not offer any
other prayer in between the two. Combining these prayers is,
according to the consensus of the scholars, a sunnah, though
there is disagreement as to those who offer these two prayers
separately in their times. Most of the scholars consider it
permissible, but hold that following the example of the
Prophet is far more preferable. Thawri and other knowledgeable
people are of the opinion that a pilgrim offering Maghrib
prayer at any place other than Muzdalifah must re-do it. They
are of the opinion, however, that offering Zuhr and 'Asr
prayers separately in their due times is permissible, but it
is a disliked act.
Jabir says: "When the Prophet (peace be upon him)
reached Muzdalifah, he offered both Maghrib and 'Isha prayers,
then he lay down to sleep. He slept until dawn, then he got up
and offered Fajr prayer, and mounted his she camel, Al-Qaswa.
When he reached Al-Mash'ar Al-Haram he stopped there until
there was light all around, then before sunrise, he left the
place. There is no evidence to show that the Prophet (peace be
upon him) spent the night (at Muzdalifah) in prayers and
supplications. This is the correct position about spending the
night at Muzdalifah and stopping there in the light of the
practice of the Prophet (peace be upon him).
Ahmad holds that spending the night at Muzdalifah is
obligatory for all pilgrims except shepherds and water
providers for whom it is not obligatory to do so. All the
imams of schools of Islamic law consider stopping and spending
some time at Muzdalifah obligatory. They do not, however,
regard spending the entire night there as obligatory. Spending
some time there, means being present physically, in any
posture or condition, standing, sitting, being awake or
asleep, walking. or passing by.
The Hanafi school is of the opinion that it is obligatory
to be present at Muzdalifah before the dawn of Yaum al-Nahr
(the 10th of Zhul-Hijjah). So, if one fails to do so without a
genuine excuse, one must offer a sacrifice unless one has a
genuine excuse in which case one is not obligated to be
physically present, nor does one incur any penalty.
The Maliki school holds that stopping at Muzdalifah, before
dawn, and spending some time there is enough, while going from
Arafah to Mina, is obligatory when one has no excuse to do
otherwise. For a pilgrim with a genuine excuse stopping and
staying at Muzdalifah is not obligatory.
The Shafi'i school holds that only the physical presence in
the second half of the night of the 10th of Zhul-Hijjah at
Muzdalifah, after spending the day at Arafah, is obligatory.
One is not required to spend the entire night there, nor is it
essential even to make sure whether the place one is staying
is within the boundaries of Muzdalifah.
It is the sunnah, however, to offer Fajr prayer at its
early time, then head for and stop at Al-Mash'ar al-Haram till
daylight spreads before the sunrise. One should spend this
time in supplication and remembrance of Allah. Allah says in
the Qur'an (2.198): "Then when you pour down from (mount)
Arafah, celebrate the praises of Allah at the Sacred Monument
and celebrate His praises as He has directed you, even though,
before this, you went astray. Then pass on at a quick pace
from the place whence it is usual for the multitude to do so,
and ask for Allah's forgiveness. And Allah is Oft-Forgiving,
Most Merciful."
Before sunrise, the pilgrims leave Muzdalifah tor Mina, but
when they pass through the valley called Muhassir, they should
pass it at a quicker pace.
One may stop anywhere in Muzdalifah, except the valley
called Muhassir (between Muzdalifah and Mina). Jubair bin
Mot'im reported that the Prophet (peace be upon him) said:
"The entire area of Muzdalifah is a place to stay, but
avoid the valley called Muhassir." This is reported by
Ahmad with a sound chain of authorities. Spending the time at
Muzdalifah at a place called Quzah, (The Quraish used to stop
there in the pre-Islamic period instead of staying at Arafah)
is, however, better.
In a hadith reported by Ali we read that when the Prophet
(peace be upon him) arrived at Joma (a place in Muzdalifah),
he stood there and said, "This is Quzah, the place to
stop; and the entire Joma is a stopping place." This is
reported by Abu Daw'ud and Tirmizhi, who considers it a sound
hadith.
The rites of the 10th of Zhul-Hijjah are performed in the
following order:
These rites begin with throwing the pebbles, followed by
offering the sacrifice, shaving one's head, pertorming a tawaf
around Ka'bah. Observance of these rites in this sequence is
sunnah. If one of these is performed before or after another
there is no harm, according to most scholars.
This is the standpoint of Ash-Shafi'i based on a hadith
reported by Abdullah bin 'Amr who said: "The Prophet
(peace be upon him) stood in Mina during the Farewell Hajj,
while the people asked him questions and he answered them. A
man asked, 'O Prophet of Allah! I was not alert and I shaved
my head before slaughtering my animal?' The Prophet (peace be
upon him) said, 'There is no harm, go and slaughter your
animal.' Another man asked, 'I slaughtered the animal before I
threw the pebbles?' The Prophet (peace be upon him) told him,
'There is no harm. Go and throw the pebbles.'" The
narrator said: "Whoever asked the Prophet (peace be upon
him) about anything done before or after the other he told him
'No harm done. Go and do (whatever you missed)."'
Abu Hanifah is of the opinion that if someone failed to
observe the proper sequence in performing these rites, and he
did delay or precede a rite, he must olfer a sacrifice,
interpreting the words "no harm done" of the Prophet
(peace be upon him) to mean that such a person is not guilty
of any sin, but nonetheless such a person has to slaughter an
additional animal in atonement.
After throwing the pebbles on the 10th day of Zhul-Hijjah
and shaving the head or clipping some hair of it, a pilgrim is
released from all restrictions of the state of ihram. He may
now wear perfume, put on regular clothes, etc., except
approaching his wife sexually. This is known as the first
removal of ihram. After completing Tawaf AI-Ifada, an
essential rite of Hajj, everything is permissible for him
including approaching his wife sexually. This is called the
second or final removal of the state of ihram.
Al-Baihaqi reported from Salim bin Abi Al-J'ad that Ibn 'Abbas
said that the Prophet (peace be upon him) said: "When
Abraham (peace be upon him) wanted to perform the Hajj rites,
Satan blocked his way near 'Aqabah. (Jamarah Al-Aqabah is on
the left side inside Mina; the Jamarah Al-Wusta (the Middle
Jamarah) is at about 11,677 meters from the first one, while
Jamarah Al-Sughra (the Smallest Jamarah) is 1,564 meters
further from the middle one) Abraham threw seven pebbles at
him whereupon the Satan sunk into the ground. Again the Satan
appeared to him near the second Jamarah. Abraham threw seven
pebbles at him and he again sunk into the ground. Once again
the Satan approached him near the third Jamarah, and again
Abraham threw seven pebbles at him and once again the Satan
sunk into the ground." Ibn 'Abbas added, "You throw
pebbles at the Satan, and (in doing so) you follow the path of
your (great) forefather Abraham (peace be upon him)." Al-Munzhri
said: "This is reported by Ibn Khuzaimah in his Sahih and
by Al-Hakim, and it is sound according to their
criterion."
In his Al-Ahya, Al-Ghazali says: "As to the throwing
of the pebbles, it is an expression of the thrower's intention
to obey Allah's commandment, and a demonstration of his
humility and servitude to Him. It signifies compliance with
divine commandment without any trace therein of any selfish
pleasure, sensuous or intellectual.
"By throwing pebbles, one emulates Abraham when Satan
- may Allah curse him - blocked his way at that place in order
to cast doubts in his heart or tempt him and divert him away
from his Lord, so Allah commanded Abraham to drive the Satan
away by throwing pebbles at him.
"Theretore, if you are tempted to think that Satan
appeared to Abraham and therefore he threw pebbles at him, but
I am not tempted by Satan, so there is no need tor me to throw
these pebbles - if such a thought comes to you - then you must
realize that this thought itself is from Satan, who suggests
it to make you think there is no benefit in it, and so weaken
your resolve and prevent you from throwing pebbles. Fight
against these evil whispers with firmness, resolution and by
throwing pebbles despite these suggestions. You must also
realize that although you are apparently throwing pebbles at
the Jamarahs, in reality you are hurling these in the face of
Satan and thereby breaking his backbone. This is not possible
except by submitting to the commandments of Allah, in
submission to Him, and without seeking gratification of any
personal desire."
The majority of scholars is of the opinion that throwing
the pebbles is necessary (wajib), but it is not obligatory.
Anyone failing to throw pebbles is required to offer a
sacrifice as reported by Ahmad, Muslim, and Nasa'i from Jabir
who said, "I saw the Prophet (peace be upon him) riding
his mount and throwing pebbles on the Day of Nahr (10th of
Zhul-Hijjah), and saying, 'Take your rituals from me. I do not
know whether I will be able to perform another Hajj after this
one'."
Abdur Rahman Al-Taimi said: "The Prophet (peace be
upon him) commanded us in the Farewell Hajj to use small
pebbles (the size of a pea)."This was reported by At-Tabarani
in his Al-Kabir with a sound chain of authorities.
The pebbles, as stated in the above hadith, should be no
bigger than the size of a pea. That is why the scholars
consider this size as desirable. If, however, someone throws a
bigger stone, according to the majority of scholars, it will
suffice him for completing the rite, but it is disliked. Ahmad
holds that it will not be sufficient for him until he repeats
it with pebbles (of suitable size), because the Prophet (peace
be upon him) practiced it, and he forbade the use of bigger
stones.
Sulaiman bin 'Amr bin Al-Ahwas Al-Azdi reported from his
mother that she said, "The Prophet (peace be upon him)
was at the bottom of the valley, and he was saying, "O
People! Do not kill each other! When you throw pebbles, use
pebbles the size of a pea." This was reported by Abu
Daw'ud.
Ibn 'Abbas reported: "The Prophet told me 'Come, pick
some pebbles for me!' I picked small pebbles like peas. When I
gave these pebbles to him, he said, "Use pebbles similar
to these (in throwing), and beware against exaggerating in
your religion, for those before you were destroyed because of
their exaggeration in religion." This was reported by
Ahmad and Nasa'i, its chain of authorities being sound. The
majority of scholars take these ahadith as indicating
preference for the size of pebbles. There is consensus that
only stones (pebbles) be thrown and not iron, lead etc.
The Hanafi school, however, disagrees and holds that it is
permissible to use anything that comes from the earth, stones,
clay, bricks, soil, or ceramics etc., because the hadith
mentions throwing only (and does not specify as to what should
be used). The practice of the Prophet (peace be upon him) and
his companions indicates the preterence and does not specify
anything in particular. The first opinion is preferable
because the Prophet (peace be upon him) used pebbles and he
ordered others to throw pebbles like peas, which may apply to
various kinds of pebbles but not to anything else.
Ibn 'Umar used to pick his pebbles from Muzdalifah, and so
did Sa'id bin Jubair. Ash-Shafi'i regards this preferable, but
according to Ahmad one may pick pebbles from anywhere one
wants.
'Ata and Ibn Al-Munzhir hold a similar view, for in the
hadith of Ibn 'Abbas the words used by the Prophet (peace be
upon him) are "pick (some pebbles) for me" without
specifying the place whence these were to be picked.
According to the Hanafi and Shafi'i schools, and Ahmad it
is permissible, though undesirable, to use pebbles that have
been used before. Ibn Hazm holds it permissible without any
dislike. He says, "Throwing the pebbles that are used
before is permissible, and so is throwing pebbles while
mounting an animal."
Neither the Qur'an nor Sunnah forbids the use of used
pebbles. Logically speaking, had those pebbles not been
re-used by multiple pilgrims, there could have been mountains
of them in the area.
As to throwing pebbles while riding one's mount we read in
the hadith of Qudamah bin Abdullah that he said, "On the
Day of Sacrifice, I saw the Prophet (peace be upon him)
throwing pebbles on the first Jamarah Al-Aqabah while he was
riding a light-colored she camel without throwing them hard or
slow, nor pushing and shoving others."
The total number of pebbles to be thrown is either seventy
(70) or forty nine (49). Seven of these are to be thrown on
the first Jamarah Al-Aqabah on the 10th of Zhul-Hijjah; twenty
one on the 11th day, seven at each of the three jamarahs; and
similarly twenty one on the 12th day, throwing seven at each
of the three places. The last twenty one pebbles are likewise
to be thrown, seven at each of the jamarahs, on the 13th day
of Zhul-Hijjah. The total number of these pebbles comes to
seventy pebbles.
If a pilgrim throws the pebbles for only three days (the
10th, 11th and 12th of Zhul-Hijjah), and does not throw on the
13th day, he may do so without any harm. In such a case the
total number will be forty nine pebbles.
According to Ahmad throwing five pebbles will suffice a
pilgrim. 'Ata says throwing five pebbles will complete his
Hajj rites. Mujahid said, "If a pilgrim throws six
pebbles he may do so without incurring any penalty."
Sa'id bin Malik reported: "We returned with the
Prophet (peace be upon him) after Hajj. Some of us said they
had thrown six, others said they had thrown seven pebbles. But
none of us found fault with others for doing so."
The days for throwing pebbles are either three or four
days: the 10th, 11th and 12th of Zhul-Hijjah or these three
and the 13th of Zhul-Hijjah. Allah says in the Qur'an (2.203):
"Celebrate the praise of Allah during the appointed days.
But if any one hastens to leave in two days there is no blame
on him, and if anyone stays on there is no blame on him, if
his aim is to do right."
The best time to throw the pebbles is forenoon on the 10th
of Zhul-Hijjah, because the Prophet (peace be upon him) threw
the pebbles before noon on that day.
Ibn 'Abbas said that the Prophet (peace be upon him)
permitted the old and weak people of his family to throw
first. Then he said, "Do not throw pebbles at the first
Jamarah Al-Aqabah before the sunrise." This was reported
by Tirmizhi, who considers it a sound hadith. Deferring the
throwing to the end of the day is, however, permissible.
Ibn Abdul Barr said: "There is consensus among the
scholars that if a pilgrim throws pebbles on the 10th of
Zhul-Hijjah before the sunset, he will be considered as having
thrown in time, although doing so is not desirable."
Ibn 'Abbas reported that on the Day of Sacrifice the
Prophet (peace be upon him) was told by a man at Mina that he
had thrown his pebbles after sunset, whereupon he said to the
man, "There is no harm." This was reported by
Bukhari.
Delay in throwing pebbles until after dark is permissible
if there is a genuine excuse for doing so as related by Malik
from Nafi' that a daughter of Safiyah, wife of Ibn 'Umar, gave
birth to a baby in Muzdalifah. So she and Safiyah (her mother)
were left behind, and they arrived in Mina after sunset on the
10th of Zhul-Hijjah. Ibn 'Umar asked them to throw their
pebbles when they arrived and he found no harm in their doing
so.
It is disliked, however, to delay throwing the pebbles
without a valid excuse until after dark. According to the
Hanafi and Shafi'i schools, and in the light of a narration
from Malik, there is no penalty for delaying the throwing of
pebbles, considering the aforementioned hadith of Ibn 'Abbas.
Ahmad is of the opinion that if a pilgrim delays the throwing
of pebbles till the end of the Day of Sacrifice. then he
should not throw pebbles during the night, but should throw
them the next afternoon.
There is consensus on throwing pebbles before midnight on
the 10th of Zhul-Hijjah (the Night of Sacrifice). It is
permissible, however, for women, children, the weak, those who
have a valid excuse, and the shepherds to throw pebbles at
Jamarah Al-Aqabah in the night.
'Aishah reported that the Prophet (peace be upon him) sent
Umm Salamah on the night of the 10th to throw her pebbles. She
did so before dawn after which she went back to Makkah for
tawaf. This is reported by Abu Daw'ud and Al-Baihaqi, who says
that its chain is sound.
Ibn 'Abbas reported that the Prophet (peace be upon him)
permitted the herdsmen tending the camels to throw their
pebbles during the night. This is reported by Bazzar with a
chain of narrators including Khalid Al-Zanji, who is
considered an unreliable reporter. 'Urwah reported that the
Prophet (peace be upon him) went to Umm Salamah on Yaum al-Nahr
and ordered her to hasten for Muzdalifah, and then to Makkah
(after throwing the pebbles in Mina during the night) and to
offer Fajr prayer there. That day was her turn to be with him
and she desired to be with him. This was reported by Ash-Shafi'i
and Al-Baihaqi.
'Ata reported that someone told him about Asma who threw
pebbles at the first jamarah during the night, and said,
"We used to do so during the lifetime of the Prophet
(peace be upon him)." This is reported by Abu Daw'ud.
Tabari said: "Ash-Shai i'i refers to the reports
transmitted by Umm Salamah and Asma and concludes that it is
permissible to go to Makkah atter midnight.
Ibn Hazm, however, holds that the permission to throw at
night applies to women only; it does not apply to men, whether
strong or weak. These ahadith also show that it is permissible
for anyone with a valid excuse to go a night earlier and throw
the pebbles at night. Ibn Al-Munzhir said: "The sunnah
(in this respect) is to throw the pebbles after sunrise, for
this is what the Prophet (peace be upon him) did. It is not
permissible to throw pebbles before sunrise, for such an act
would be contrary to sunnah. But if one does so, he need not
repeat it, because I have heard none (of the scholars) saying
this was not acceptable."
Al-Aswad said: "I saw 'Umar throwing his pebbles at
the Jamarah AlAqabah from a place above it." 'Ata was
asked about throwing pebbles from above to which he replied,
"There is no harm in it." This is reported by Sa'id
ibn Mansur.
The time appointed for throwing pebbles during the three
days is from midday until sunset. Ibn 'Abbas reported that the
Prophet (peace be upon him) threw the pebbles at midday or
thereafter. This is reported by Ahmad, Ibn Majah and Tirmizhi
who consider it a sound hadith.
Al-Baihaqi has reported on the authority of Nafi' that
Abdullah bin 'Umar used to say "We used not to throw the
pebbles during the three days until after the sun was past the
meridkul. Delaying the throwing of pebbles till night was
disliked. The time for throwing pebbles dul-ing the night was
until the sunrise of the next day. All Imams of Islamic law.
except Abu Hanifah, agree on this point. Abu Hanifah holds
that throwing pebbles before midday on the third day is
permissible. He based his opinion on a rather weak hadith
transmitted by Ibn 'Abbas which says, "When day breaks on
the 13th of Zhul-Hijjah, it is permissible to throw one's
pebbles and depart from Mina (to Makkah)."
It is desirable to stand facing the Qiblah, to praise
Allah, while supplicating to Him for forgiveness for oneself,
and for other fellow Muslims. Ahmad and Bukhari have reported
from Salim bin Abdullah bin 'Umar and he from his father that
when the Prophet (peace be upon him) threw pebbles at the
first Jamarah, which is near the mosque, he said, Allahu Akbar.
Thus he threw seven pebbles and each time he said Allahu Akbar.
Then he went, turned left toward the bottom of the valley.
There he stood tor quite a long time tacing the direction of
Qiblah, and raising his hands supplicated to Allah. Then he
went and threw seven pebbles at the second Jamarah saying
Allahu Akbar with each throw. Thereafter he went to the left
of the bottom of the valley, stood there facing Qiblah and
supplicated to Allah with raised hands. Then he went to the
Jamarah near Aqabah, threw seven pebbles at it, uttering a
fakhir with each throw. After this he left and did not pause.
According to this hadith the Prophet (peace be upon him) did
not pause after throwing pebbles at the Jamarah Al-Aqabah, but
he did pause after throwing pebbles at the other two Jamarahs.
The scholars have in the light of the above hadith
suggested that after any throwing (of pebbles at the Jamarahs)
that is not followed by another throwing the same day one
should not stop (for supplications), but if one throwing (of
pebbles) is followed by another throwing the same day one
should stand there for supplications.
Ibn Majah has reported from Ibn 'Abbas that after throwing
pebbles at the Jamarah al-Aqabah, the Prophet (peace be upon
him) used to leave, and not stop (for supplications).
It is confirmed that the Prophet (peace be upon him) used
to begin with the first Jamarah that is near Mina, then he
would go to the middle Jamarah further away, and then he would
go to the Jamarah Al-Aqabah. Likewise it is proven that he
said, "Take your religious rites from me."
The three of the leading Imams take this as indicating that
observing sequence in throwing pebbles at the Jamarahs is a
necessary condition and must be azhered to, because this is
what the Prophet (peace be upon him) did. The Hanafi school,
however, holds that sequence is only sunnah.
Ibn Mas'ud and Ibn 'Umar at the time of throwing pebbles
used to say, Allahumma ij'alhu Hajjan mabruran wa zhanban
maghfuran "O Allah! Accept this Hajj of ours and pardon
our sins".
Ibrahim said, "The Companions of the Prophet loved
that while throwing pebbles at Jamarah Al-Aqabah one should
supplicate, "O Allah, accept this Hajj of ours and
forgive our sins.'' When asked if this supplication should be
made at the time of throwing pebbles at each of the other
Jamarahs as well he replied in the affirmative.
'Ata said, "When you throw the pebbles you should
utter a takbir (Allahu Akbar) with each throw. This is
reported by Sa'id bin Mansur. According to the hadith of
Jabir, the Prophet (peace be upon him) uttered Allahu Akbar
with each pebble that he threw. The author of Al-Fath says:
"There is consensus that there is no harm if someone
tails to utter a takbir."
Salman bin Al-Ahwas reported from his mother that she said.
"I saw the Prophet (peace be upon him) riding his mount
at Aqabah holding a pebble between his fingers and throwing
it, while others were also throwing pebbles with him."
This is reported by Abu Daw'ud.
Persons who for a valid reason, illness, etc., cannot
themselves throw the pebbles they may ask someone else to
throw pebbles on their behalf. Jabir said, "We performed
Hajj with the Prophet (peace be upon him) and we had some
women and children with us. We (adults) uttered talbiyah and
threw pebbles on behalf of the children." This was
reported by Ibn Majah.
Spending three nights or two nights, the 11th and 12th of
Zhul-Hijjah, at Mina is necessary (wajib), according to the
three Imams of the Islamic law. The Hanafi school regards
sleeping at Mina as sunnah only.
Ibn 'Abbas said, "After you have thrown the pebbles
you may spend the night wherever you wish." This is
reported by Ibn Shaibah. Mujahid said, "There is no harm
if one spends the first portion of the night at Makkah, and
the last one at Mina, or the first portion of the night at
Mina and the last one at Makkah." Ibn Hazm said, "A
pilgrim who does not spend the night at Mina does wrong, but
he does not incur any penalty.
There is consensus that in the case of those who have a
genuine excuse, like water carriers, and shepherds, sleeping
the night at Mina is not necessary, and if they leave out
anything they don't incur any penalty.
The uncle of the Prophet (peace be upon him), Abbas, sought
and got permission from the Prophet (peace be upon him) to
spend these nights (supposed to be spent in Mina) at Makkah so
that he could attend to his functions as provider of drinking
water to the pilgrims. This was reported by Bukhari and
others.
'Asam bin 'Adi reported that Prophet (peace be upon him)
excused the shepherds from sleeping at Mina. This is reported
in the Sunan, and Tirmizhi considers it a sound hadith.
The three schools of Islamic law hold that the pilgrims
must return from Mina to Makkah before the sunset of the 12th
of Zhul-Hijjah after throwing the pebbles.
The Hanafi school, however, is of the opinion that pilgrims
may return to Makkah betore the dawn of the 13th of
Zhul-Hijjah. Leaving after sunset is, however, disliked for it
is against the sunnah. but one who does so incurs no penalty.
These are animals brought to the Haram, the Sacred Mosque,
seeking the closeness and pleasure of Allah, Who says in the
Qur'an (22.36), "The sacrificial camels We have made for
you as among the symbols from Allah: in them is (much ) good
for you: then pronounce the name of Allah over them as they
line up (tor sacrifice) when they are down on their sides
(after slaughter), eat you thereof, and feed such as beg with
due humility: thus have We made animals subject to you, that
you may be grateful. It is not their meat nor their blood,
that reaches Allah: it is your piety that reaches Him."
'Umar said, "Sacrifice animals, for Allah loves
sacrifice. The Prophet (peace be upon him) offered one hundred
camels in sacrifice for the pleasure of Allah." This
offering by him was supererogatory.
There is consensus among scholars that a sacrifice must be
of one of the animals, and that the best of these are, camels,
then cows, then sheep and so on, for a camel is more
beneficial for the poor because of its great size (more can
benefit from its meat), and similarly a cow is more useful
than a sheep.
There is disagreement, however, as to what is best for an
individual to offer in sacrifice, a camel or a cow sharing one
seventh of their price, or a sheep. Apparently the preference
in this regard is to what is more useful and beneficial for
the poor and the needy.
One may sacrifice any animal one chooses. The Prophet
(peace be upon him) offered a hundred camels as a
supererogatory sacrifice. The minimum number of animals a
person is obligated to sacrifice is one sheep, or one-seventh
portion of a camel or a cow (by sharing one-seventh of their
price). A camel or a cow may be sacrificed on behalf of seven
people. Jabir said: "We performed Hajj with the Prophet
(peace be upon him), and we slaughtered a camel for seven
persons, and a cow for seven persons." This was reported
by Ahmad and Muslim.
For a sacrifice to be acceptable it is not necessary that
all the partners should be of one mind. Thus if some do it for
the pleasure of Allah, while others do it to obtain meat, it
would still be valid. The Hanafi school, however, holds that a
necessary condition for sacrificing is that all the partners
must have the pleasure of Allah in mind while offering
sacrifice.
Sacrificing a camel is not necessary except for a pilgrim
who performs tawaf in a state of ritual impurity (Junub) or a
female pilgrim performs tawaf while still menstruating or in
confinement after childbirth, or a pilgrim who has sexual
intercourse with his wife after spending the Day at Arafah but
before shaving (or clipping) the hair, or a pilgrim who vows
to sacrifice a camel; in all such cases one must sacrifice a
camel. And if a camel is not available then offer seven sheep
instead.
Ibn 'Abbas reported that a man came to the Prophet (peace
be upon him) and told him that he had to sacrifice a camel
which he could easily afford but could not find. Thereupon the
Prophet (peace be upon him) said to him, "Buy seven sheep
and sacrifice them instead." This is reported by Ahmad
and Ibn Majah with a sound chain of narrators.
Sacrifice may be divided into two categories, one that is
desirable, and the other that is obligatory.
As for the desirable one, an example of it is that which is
required of pilgrims who perform Hajj only (Hajj Ifrad), or
who perform 'Umrah only. As to the obligatory sacrifice it may
be one of the following:
-1- That which is obligatory for those performing Hajj
Iqran (combining Hajj and 'Umrah without a break in between),
-2- or Hajj Tamattu' (combining Hajj and 'Umrah but with a
break in between).
-3- That which is obligatory for a pilgrim who misses out
an essential ritual of Hajj, e.g., throwing pebbles, or
putting on ihram from a miqat (a place designated for entering
into a state of ihram), or combining day and night while
camping at Arafah, or spending the night at Muzdalifah or Mina
or departing Makkah without performing Tawaf al-Wida'
(Farewell circumambulation).
-4- That which is obligatory for a pilgrim committing
something forbidden in the state of ihram, other than sexual
intercourse, wearing perfume or shaving.
-5- That which is obligatory for committing a crime within
the sacred precincts of Haram, like hunting or cutting trees
within the Sacred precincts of Haram. All these have been
explained above in their respective sections.
A sacrificial animal should satisfy the following
conditions:
-1- It should be two years old, if it is an animal other
than a sheep. As for sheep, even a six month old lamb may be
sacrificed, but it should be fat and healthy. As for a camel,
it must be at least five years old, a cow two years old, and a
goat a year old at least.
-2- It should be healthy and free from all physical
defects. It should not be one eyed, nor should it limp, be
mangy, or very thin and weak. Al-Hasan said that the scholars
said: "If a man purchases a healthy animal for sacrifice.
but later before its slaughtering it becomes sick or loses one
eye or develops a limp in her legs, then such a person may
slaughter it as a sacrifice and that will sulfice him (to
fullfil his obligation)." This was reported by Sa'id bin
Mansur.
Malik has reported from Hisham bin 'Urwah and he from his
father that he used to tell his sons: "O my sons! Do not
slaughter an animal in the name of Allah such as you will be
embarrassed to present as a gift to a close and respected
friend of yours. Allah is the Most Honorable and Most
Generous, and He is the most deserving to be offered the best
of what you have."
Sa'id bin Mansur reported that Ibn 'Umar once mounted in
Makkah on a nice she-camel, which he liked very much, and
said, "Excellent! Excellent!" admiring it. Then he
dismounted, marked it as an offering, and a sacrifice for the
pleasure of Allah.
Ish'ar (or marking) means that a camel or cow to be
slaughtered is marked by cutting off their humps on one side.
This serves as a mark that they are intended for sacrifice so
that no one should cause them any harm.
And taqlid or garlanding means putting a leather piece
around the sacrificial animal's neck to mark it as such.
The Prophet (peace be upon him) garlanded the sheep that he
had marked out for slaughtering and sent them with Abu Bakr to
Makkah when he performed Hajj in the 9th year after Hijrah. It
is affirmed by ahadith that the Prophet (peace be upon him)
garlanded sacrificial animals, marked them and doned ihram for
'Umrah at the time of Hudaibiah. Most scholars, except Abu
Hanifah, hold that marking the sacrificial animal is
desirable.
The wisdom behind these two acts concerns reverence for
Allah's commands, and an expression of that reverence, besides
serving as a means of informing people that these animals are
on their way to the House of Allah to be slaughtered there for
His pleasure.
It is permissible to ride and benefit from the sacrificial
animals (e.g., camels or cows). Allah says in the Qur'an
(22.33): "In them (i.e., animals) you have benefits for a
term appointed. In the end their place of sacrifice is near
the Ancient House."
Dahak and 'Ata said: "Benefiting from them here means
using them for riding when needed, and benefiting from their
milk and wool." The phrase "appointed term"
refers to the term when a pilgrim marks the animal for
sacrifice until it is slaughtered. And the words "In the
end their place is near the Ancient House" refer to the
Day of Slaughter or Sacrifice (Nahr), the 10th of Zhul-Hijjah.
Abu Hurairah reported that the Prophet (peace be upon him)
saw a man driving a she-camel to the place of slaughter. The
Prophet (peace be upon him) said to the man, "Mount
it." The man replied, "It is a sacrificial
animal." The Prophet (peace be upon him) said to him
twice or thrice, "Woe be to you ! Mount it." This is
reported by Bukhari, Muslim, Abu Daw'ud
There is disagreement among scholars about the time of
slaughtering. According to Ash-Shafi'i it should be done on
the Day of Nahr, 10th of Zhul-Hijjah, and during Ayyam
at-Tashriq (the 11th, 12th or 13th of Zhul-Hijjah) in light of
the Prophet's words "All the Tashriq days (lOth, 12th and
13th of Zhul-Hijjah) are Days for Slaughtering" as
reported by Ahmad.
If one missed slaughtering during these days, then one may
slaughter an animal later on to make up for it.
Malik and Ahmad hold that regardless of whether the
slaughtering of the animal is obligatory or a supererogatory
act of worship it must be done during the appointed days. The
Hanafi school also holds the same view concerning a pilgrim
pertorming Hajj Tamattu' or Hajj Qiran. Such a pilgrim must
slaughter the animal during the appointed (tashriq) days.
As opposed to this, a sacrifice in fullfilment of a vow,
atonement of sins, and offered as a supererogatory act of
worship may be offered any time during the year.
Abu Salmah bin Abdul Rahman and An-Nakh'i reported that the
time for slaughtering is from the Day of Nahr to the end of
Zhul-Hijjah.
A sacrifice whether it is obligatory (wajib) or voluntary
cannot be done except within the Sacred Precincts of Haram.
Anywhere within these precincts one may offer the intended
sacrifice.
Jabir reported that the Prophet (peace be upon him) said,
"All Mina is a place for slaughtering, and the entire
Muzdalifah is a place for spending the night; and all roads of
Makkah are passageways and places to offer one's
sacrifice." This is reported by Abu Daw'ud and Ibn Majah.
It is preferable for a pilgrim, however, to offer his
sacrifice at Mina. For a person performing 'Umrah it is
preferable to offer his sacrifice near Marwah, as this is the
place where pilgrims leave the state of ihram whether
performing Hajj or 'Umrah.
Malik has reported that he was told that the Prophet (
peace be upon him) said at Mina, "This is the place for
offering sacrifice. All Mina is a slaughtering place."
And speaking about 'Umrah, the Prophet (peace be upon him)
said, -This - i.e. Marwah - and all roads and paths of Makkah
are slaughtering places."
It is desirable to slaughter camels in a standing position
with their left legs tied as in the following ahadith:
-1- Muslim reported from Ziyad bin Jubair that Ibn 'Umar
came upon a man who was slaughtering a camel while it was
sitting. He said to the man, "Let it stand up, and tie
its legs. This is the sunnah of your Prophet (peace be upon
him)."
-2- Abu Daw'ud reported from Jabir that the Prophet (peace
be upon him) and his companions used to slaughter their
sacrificial camels with their left legs tied and standing on
three legs."
-3- Hakim reported from Ibn 'Abbas concerning the Qur'anic
verse (22.36) "then pronounce the name of Allah over them
as they line up (for sacrifice)" he interpreted it to
mean "as they line up and stand on three legs." As
for cows and sheep it is preferable to slaughter them in a
lying position. According to some it is disliked to slaughter
an animal standing that is to be slaughtered lying down and
vice-versa. Others disagree and hold it is not disliked. It is
preferable to slaughter one' s animal with one' s own hands,
if possible, otherwise one may assign someone else to do it on
one's behalf, but one must be present there.
It is not permissible to give a butcher his wages out of
the meat of the animal. A butcher may, however, be given a
portion of the meat in charity. This is based on the statement
of Ali who said, "the Prophet (peace be upon him) ordered
me to take care of his camels that were to be slaughtered and
to distribute their meat, skins and everything else (among the
needy people), but he ordered me not to give any portion of it
to the butcher." And then he said, "We shall give
him from ourselves." This is reported by the Group.
This hadith shows that one is permitted to designate
someone else to slaughter the animal on one's behalf,
distribute its meat, skin and other useful parts among others,
but one is not permitted to give any portion of it in wages to
the butcher. A butcher should, however, be paid for his work
as the Prophet (peace be upon him) said, "We shall give
him from ourselves."
It is reported that Al-Hasan said,"There is no harm in
giving the skin of the animal to the butcher."
Allah commands Muslims to eat of the animals slaughtered in
sacrifice: "...eat you thereof and feed such as (beg not
but) live in contentment and such as beg with due
humility." (Qur'an 22.36)
Apparently this commandment applies to both the obligatory
and supererogatory sacrifice. There is some disagreement among
the jurists on this subject. Abu Hanifah and Ahmad are of the
opinion that one may eat of the sacrifice made for Hajj
Tamattu' (In which Hajj and 'Umrah are combined with a break)
or Hajj Qiran (In which Hajj and 'Umrah are combined without a
break) or one that is offered voluntarily, but one may not eat
of any other sacrifice.
Malik holds that one may eat of an animal sacrificed as a
penalty for violating one's previous Hajj, or that which is
sacrificed for missing one's Hajj, or a sacrifice offered by
one performing Hajj Tamattu ', or any other animal offered in
sacrifice, except a sacrifice offered as an atonement for
killing a game or one that is vowed for the poor, and that
which is offered voluntarily except when (it is feared) the
animal will be spoiled before arriving at its place of
slaughter.
Ash-Shafi'i holds that one is not permitted to eat of an
obligatory sacrifice, e.g. an obligatory sacrifice olfered in
penalty, or a sacrifice made for killing a game, or one that
is offered for spoiling one ' s Hajj, or one offered for Hajj
Tamattu' or Hajj Qiran, and likewise that which one has vowed.
In case of a voluntary sacrifice, however, one may eat thereof
himself as well as give it to others.
A person offering a sacrifice may consume, without any
restrictions, any amount of meat he may desire. He may
likewise give away or offer in charity any amount he may wish.
Some scholars said that one may eat half and give away the
other half in charity, while others said that the meat be
divided into three parts. Of these one may keep a part,
distribute a part, and give in charity the third part.
The practice of shaving or clipping hair is affirmed by the
Qur'an, the Sunnah of the Prophet, and the consensus of the
community. Says Allah: "Truly did Allah fulfil the vision
for His Messenger: ye shall enter the Sacred Mosque, if Allah
wills, with minds secure, heads shaved, hair cut short, and
without fear." (Qur'an 48.27)
Both Bukhari and Muslim have reported that the Prophet
(peace be upon him) said, "May Allah bless those who
shaved." The Companions asked him, "O Allah's
Messenger, what about those who clip their hair short?"
Thereupon the Prophet (peace be upon him) again said,
"May Allah bless those who shaved." They repeated
their question the third time, and again the Prophet said,
"May Allah bless those who shaved." When they asked
him for the fourth time, "O Allah's Messenger, what about
those who clip their hair short?" He said, "And (may
Allah bless) those who clip their hair short. (It is said that
the reason for repeating supplication for those who shaved
their hair is obviously to encourage people to shave rather
than cut their hair short only because by shaving off one's
hair one demonstrates one's sincerity and humility to Allah
without caring for one's physical appearance)
Both Bukhari and Muslim also report that the Prophet (peace
be upon him) shaved his head, and so did a group of his
Companions, while others only cut their hair short.
Shaving here means removing hair of the head with a razor,
etc., or plucking them out. It suffices one, however, to
remove only as many as three hairs. And cutting the hair short
means cutting the length of one fingertip of the head's hair.
The majority of jurists disagree concerning this issue.
Most scholars hold that shaving or cutting the hair short
is obligatory, and one failing to do so must slaughter an
animal to atone for this omission. According to the Shafi'i
school it is an integral part of Hajj.
A pilgrim may shave or cut his hair short right after
throwing the first pebbles at Jamarah Al-Aqabah on the Day of
Nahr - the 10th of Zhul-Hijjah. If, however, a pilgrim has
with him animals to be slaughtered then he can shave or cut
his hair short only after having slaughtered these animals.
In a hadith reported by Ma'mar bin Abdullah we read that
the Prophet (peace be upon him) slaughtered his sacrificial
animal at Mina and said, "He has commanded me to shave
(my head)." This was reported by Ahmad and At-Tabarani.
The time to shave or cut one's hair short while performing
'Umrah is right after completing Sa'i - seven rounds - between
Safa and Marwah. As for those who bring their sacrifical
animals with them, they may shave right after they slaughter
them.
At the time of shaving or cutting one' s hair short,
according to Abu Hanifah and Malik, one must be in Haram
(within the prencincts of the Sacred Mosque) and it must be
during the Days of Nahrm - 10th, 11th, 12th and 13th of
Zhul-Hijjah. A narration from Ahmad, based on the above
hadith, supports this opinion.
Ash-Shafi'i, Mohammad bin Al-Hasan, and, according to his
well known position, Ahmad, are of the view that shaving or
cutting of one's hair short must be done within the Sacred
Precincts of the Haram, but not necessarily during the Days of
Nahr. If one delays shaving one's head until after these days
one may do so without any harm or incurring any penalty.
It is liked that while shaving the head one should first
shave the right half, then the left side, while facing the
direction of Qiblah, uttering Allahu Akbar, and offering a two
rak'ah prayer at the end of it. Waki' said, "Abu Hanifah
once told me: 'I was mistaken concerning five rites of Hajj
and a cupper taught these to me and corrected me. This
happened when I went to a cupper and asked him, "How much
will you charge for shaving my head?" The cupper said,
"Are you from Iraq?" I said, "Yes." The
cupper said to me, "Sit down, this is a rite of Hajj, and
on it no conditions must be placed." I sat down with my
face slightly away from the direction of Qiblah. At this he
said, "Turn your face toward the Qiblah." I turned
the left side of my head to him to shave it first whereupon he
said, "Turn over the right side of your head (that I may
shave it first)." I turned the right side to him and he
began shaving while I sat quiet. He again said, "Say
takbir" which I did, until when I got up to leave, he
said, "Where are you going?" I said, "I am
going to my camp." He said, "Offer a two rak'ah
prayer first, then leave." I asked him, "Where did
you learn all this?" He replied, "I have seen 'Ata
bin Abi Rabah doing this.""' This was reported by
Al-Muhib Al-Tabari.
The majority of scholars is of the opinion that in the case
of a bald man, who has little or no hair at all, it is
desirable to pass a razor over his head. Ibn-ul-Munzhir said,
"All reliable scholars agree that a razor be passed over
the head of a bald man." In Abu Hanifah' s opinion
passing razor over the head of a bald man is obligatory.
It is desirable for those who shave or cut short their hair
(as pilgrims) to also clip their finger nails and shorten
their mustaches. Whenever Ibn 'Umar shaved or cut short his
hair in Hajj or 'Umrah, he would always clip his finger nails
and shorten his moustaches.
Ibn al-Munzhir said, "It is confirmed that when the
Prophet (peace be upon him) shaved or cut short his hair he
clipped his finger nails as well."
Abu Daw'ud and others reported from Ibn 'Abbas that the
Prophet (peace be upon him) said, "Women (pilgrims) do
not have to shave (their heads); they may only shorten their
hair." Al-Hafiz considers this a sound hadith.
Ibn Al-Munzhir said, "There is agreement among the
scholars on this, because shaving a woman's head is in fact a
sort of punishment for her."
Ibn 'Umar said, "When a woman (pilgrim) wants to cut
off her hair, she may hold her hair at the front and cut it
off about the length of the tip of a finger." In 'Ata's
opinion, while cutting her hair, a woman should cut it off her
sides, of the long hair as well as the short ones. This is
reported by Sa'id bin Mansur. Others hold that there is no
limit as to how much a woman may cut off her hair. The Shafi'i
school holds that cutting as much as three hairs is enough for
a female pilgrim.
There is consensus among the Muslims that Tawaf AI-lfadah
is one of the essentials of Hajj, and if someone fails to
observe it his Hajj is void. The Qur'an (22.29) says:
"Then, let them complete the rites prescribed for them,
perform their vows, and (again) circumambulate the Ancient
House". According to Ahmad a pilgrim must make a definite
intention for its performance.
All the other three Imams hold that having the intention to
perform Hajj covers and applies to all its rites including
Tawaf Al-Ifadah.
The majority of scholars holds that Tawaf AI-lfadah is
comprised of seven rounds of the Ka'bah. Abu Hanifah, however,
is of the view that only four of the seven rounds are
essential in Hajj, and if these (four) are missed the Hajj of
a person becomes void. The remaining three rounds are
necessary (wajib) but not essential. A pilgrim abandoning one
or all of these three rounds misses a necessary part, but it
does not invalidate his Hajj, although he is required to offer
a sacrifice of an animal in atonement for it.
According to Ash-Shafi'i and Ahmad, the time for it is from
the midnight of the Day of Nahr, the 10th of Zhul-Hijjah, and
its end is indefinite. A male pilgrim is, however, not
permitted to have sexual intercourse with his wife until after
he completes Tawaf Al-Ifadah. Delaying it beyond the 11th,
12th and 13th of Zhul-Hijjah, does not obligate a person to
slaughter an animal, but it is disliked.
The best time for performing this Tawaf is before noon on
the Day of Nahr, the 10th of Zhul-Hijjah. According to Abu
Hanifah and Malik its time is from the dawn on the Day of
Nahr, though concerning its end there is disagreement among
scholars.
Abu Hanifah holds that it must be performed during the Days
of Nahr, but if a pilgrim delays it beyond these then he must
slaughter an animal in atonement for it. Malik, on the other
hand, is of the view that there is no harm in delaying this
rite until after the 13th of Zhul-Hijjah, though doing it
earlier (during the Days of Tashriq) is better. Its time is
until the end of the month of Zhul-Hijjah, and if it is
performed after it. then one must slaughter an animal in
atonement. The Hajj of such a person will still be valid, for
the whole month of Zhul-Hijjah, according to Malik, is
included in the months of Hajj.
For women it is desirable to perform Tawaf Al-Ifadah early
on the Day of Nahr, if they fear they will begin to
menstruate. 'Aishah used to order the women (pilgrims) to
perform it on the Day of Nahr - 10th of Zhul-Hijjah, as a
precaution against the menses.
'Ata said, "If a woman (pilgrim) is afraid of her
monthly period, she may perform the Tawaf of Ka'bah before
throwing the pebbles at Jamarah Al-Aqabah, and even before her
sacrificial animal is slaughtered.
There is no harm in a woman pilgrim using any medicine to
delay her periods so as to perform this Tawaf. Sa'id bin
Mansur reported that Ibn 'Umar was asked about a woman that
takes some medicine to delay her periods. At this he said he
saw no harm in it, and told them to use water of Arak instead.
Mohibbuddin Al-Tabri said, "If it can be delayed in
this case then it can also be delayed in (determining) the
period of 'iddah, and all other situations. On the same
principle, medicines may be used to induce monthly periods.
It is established that the Prophet (peace be upon him) on
his way from Mina to Makkah rested for a while at Al-Mohasab,
where he offered Zuhr, 'Asr, Maghrib and 'Isha prayers. Ibn
'Umar would always do likewise.
There is disagreement among the scholars as to its
desirability. 'Aishah said that the Prophet (peace be upon
him) rested at Al-Mohasab because it was easier to do so, but
it is not a sunnah. Hence, one may or may not do so.
Al-Khattabi said that it was something practiced before but
was later on abandoned. Tirmizhi said that some scholars liked
to rest at Al-Abtah without treating it as necessary, except
those who liked it.
The wisdom of resting at this place is to thank Allah for
what He bestowed upon His Prophet (peace be upon him) in the
form of victory over his enemies who boycotted Banu Hashim and
Banu Al-Mutallib and foreswore that they will neither marry
their women nor sell anything to them unless they hand over
the Prophet (peace be upon him) to them.
Ibn Al-Qayyim said, "The Prophet (peace be upon him)
intended to proclaim the rites of Islam at a place where
disbelief, blasphemy, and hostility to Allah and His Messenger
were dominant."
This was the usual practice of the Prophet (peace be upon
him). He would use every opportunity to proclaim the Oneness
of Allah at places once dominated by symbols of disbelief and
polytheism. One such example is that the Prophet (peace be
upon him) ordered that a Mosque in Ta'if be built in the same
place where once idols of Lat and 'Uzza stood.
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