In Arabic the word 'Umrah is derived from al-i'timar which
means a visit. Here it means paying a visit to Ka'bah,
performing lawaf around it, walking between Safa and Marwah
seven times, and then shaving one's head or cutting one's hair
short.
There is consensus among scholars that it is a prescribed
worship. Ibn 'Abbas reported that the Prophet (peace be upon
him) said, "An 'Umrah in the month of Ramadan is equal
(in reward) to performing a Hajj.'' (This does not, however,
remove from one the obligation of performing the obligatory
Hajj) This was reported by Ahmad and Ibn Majah.
Abu Hurairah reported that the Prophet (peace be upon him)
said, "From one 'Umrah to the next is an atonement for
any sins committed in between, and the reward for an accepted
Hajj is nothing but Paradise." This was reported by
Ahmad, Bukhari and Muslim.
Nafi' said, "During the rein of Ibn Az-Zubair,
Abdullah bin 'Umar performed an 'Umrah twice a year." Al-Qasim
said, "Aishah performed three 'Umrahs in one year."
Some people asked if any of the scholars criticised her for
this. He replied, "May Allah be blessed! (Criticise) the
Mother of Believers?!!" The majority of scholars supports
this view. Malik, however, holds that the repetition of 'Umrah
more than once a year is disliked.
A person may perform 'Umrah during the months of Hajj,
without performing Hajj. 'Umar performed 'Umrah during the
month of Shawwal and returned to Madinah without performing
Hajj. One may, like 'Umar, perform 'Umrah even before Hajj.
Taw'us said, "In the Days of Ignorance the Arabs
considered performing an 'Umrah during the months of Hajj as
one of the major sins. And they used to say, "When (the
month of) Safar ends, and the camels are back, and wounds in
their legs are healed, and when traces of footprints (of
pilgrims) are effaced, then one wishing to perform 'Umrah may
do so."
After the advent of Islam, the people were commanded to
perform 'Umrah even during the months of Hajj. Thus, the 'Umrah
was permitted during the months of Hajj till the Day of
Judgement.
Ibn 'Abbas reported that the Prophet (peace be upon him)
performed four 'Umrahs in his lifetime: 'Umrah of Hudaibiyah,
one that he performed to make up for another missed 'Umrah, a
third that he performed going forth from Al-Ji'rannah, and the
fourth he combined with his Hajj. This was reported by Ahmad,
Abu Daw'ud and Ibn Majah, with a sound chain of authorities.
According to the Hanafi school and Malik, 'Umrah is a
sunnah, as described in this hadith reported from Jabir who
said, "The Prophet (peace be upon him) was once asked
about 'Umrah, and whether it was obligatory (wajib), to which
he replied, 'No, it is not, but it is better if you perform
it."' This was reported by Ahmad and Tirmizhi who
consider this a sound hadith.
The Shafi'i school, and Ahmad hold it to be obligatory (fard)
in the light of the words of Allah (Qur'an 2.196) "And
complete the Hajj and 'Umrah in the service of Allah." In
the above verse 'Umrah is mentioned along with Hajj, which is
obligatory, which means 'Umrah must likewise be obligatory,
even though the former is preferable.
The author of Fath ul 'Alam says, "On this subject no
decision can be made on the basis of ahadith." Tirmizhi
has reported that Ash-Shafi'i said, "There is no evidence
concerning 'Umrah; it is only a supererogatory act of
worship."
The majority of scholars is of the opinion that 'Umrah may
be performed any time during the year. Abu Hanifah, however,
is of the opinion that it is disliked to perform 'Umrah on
five days: the Day of 'Arafah, the Day of Nahr (the 10th of
Zhul-Hijjah), and the three days of Tashriq (11th, 12th, and
13th of Zhul-Hijjah).
Abu Yusuf considers it disliked on the Day of 'Arafah, and
during the three following days. All of them, however, agree
on the permissibility of performing 'Umrah during the months
of Hajj.
Bukhari has reported from 'Ikrimah bin Khalid that he said,
"I asked Abdullah bin 'Umar about performing 'Umrah
before Hajj, whereupon he said, 'There is no harm in doing so,
because the Prophet (peace be upon him) himself performed 'Umrah
before the Hajj."'
Jabir reported that 'Aishah's menstruation started while
she was performing Hajj, but she performed all the rites of
Hajj except tawaf around Ka'bah. When her period ended and she
was clean, she performed the tawaf, and said, "O Prophet
of Allah! Everyone has performed Hajj and 'Umrah together, but
I have performed Hajj only." Thereupon the Prophet (peace
be upon him) commanded her brother Abdur Rahman to accompany
her to Tan'im (in order to perform 'Umrah). So she performed 'Umrah
right after Hajj in the month of Zhul-Hijjah. The best time to
perform 'Umrah is during the month of Ramadan.
In case a person intending to perform 'Umrah is outside the
miqat fixed for Hajj, it is not permitted for him to cross
these miqats (places fixed for ihram) without declaring ihram.
Bukhari has reported that Zaid bin Jubair came to Ibn 'Umar
and asked him, "Wherefrom should I declare my intention
to perform 'Umrah?" He replied, "The Prophet (peace
be upon him) has set Qarna as the miqat for the people of Najd
(from where they must declare their ihram), and similarly for
the people of Madinah he set Zhul Hulaifah, and for the people
of Syria AlJohfah as their miqats."
One who is already well within the confines of the miqat
area--even if one is within the Sacred Precincts of Haram
itself--must go out to the miqat and declare ihram from there,
as is obvious from the above hadith of Bukhari which says that
'Aishah was commanded by the Prophet (peace be upon him) to go
to Tan'im (the miqat) and put on her ihram for 'Umrah from
there.
This is called the Farewell Tawaf because by this a pilgrim
bids farewell to Ka'bah, the House of Allah. It is also known
as Tawaf As-Sadr (Tawaf Before Departing) because it marks the
departing of pilgrims from Makkah. In this there is no jogging
(ramal), and it is the last rite performed by a nonresident
pilgrim in Makkah before leaving for his home. Malik has
reported in Al-Muwatta that 'Umar said, "The last rite of
Hajj is tawaf around the Ka'bah."
As for residents of Makkah, and the menstruating women
(pilgrims), they are not obligated to perform it, nor to pay
any atonement for missing it. Both Bukhari and Muslim reported
from Ibn 'Abbas that he said, "A menstruating woman
(pilgrim) is permitted to depart (without performing the
Farewell Tawaf)." According to another report, he said:
"People were ordered to make the tawafof the Ka'bah their
last rite; the menstruating women were, however, excused from
it."
It is also reported by Muslim and Bukhari that Safiyah, the
wife of the Prophet (peace be upon him) had her monthly period
during Hajj. When the Prophet (peace be upon him) was informed
about this, he said, "Is she going to hold us here (till
she performs her rites of Hajj)?" He was told that she
had already performed all her Hajj rites except the Farewell
Tawaf. The Prophet (peace be upon him) said, "There is no
harm then, (let us go)."
There is agreement among the Muslim scholars that the
Farewell Tawaf is prescribed by law. Both Muslim and Abu
Daw'ud reported from Ibn 'Abbas that he said, "The people
(pilgrims) used to leave Makkah in every other direction (and
haphazardly). Thereupon the Prophet (peace be upon him) said,
"Let none of you leave Makkah betore making a Tawaf
around the Ka'bah, as the last of Hajj rites."
There is disagreement, however, about its legal position.
Malik, Dawu'd, and Ibn Al-Munzhir say it is sunnah and by
leaving it one does not incur any penalty. Ash-Shafi'i is also
of this view. The Hanafi and Hanbali schools, and, according
to one report, Ash-Shafi'i, hold that it is obligatory, and a
pilgrim who misses it must slaughter an animal to atone for
it.
One should perform this rite after finishing all other
rites and just before leaving Makkah so that it is the last
rite one performs as a pilgrim, as mentioned in the hadith
given above.
After the completion of the Farewell Tawafa pilgrim must
leave Makkah, without engaging in any selling or buying or
staying on for long thereafter. A person engaging in any of
these must repeat his Tawaf before leaving Makkah. One may,
however, stop for a while in order to purchase necessary
provisions.
When departing, it is recommended that one should
supplicate to Allah in these words as transmitted by Ibn 'Abbas:
Allahumma inni 'ahduka wa ibnu 'abdika wa ihnu 'amatika.
Hamalatni 'ala ma sakhartali min khalqika wa satartanifi
hiladika hatta ballaghtani-bini'matika-ilabaitika, waa'antani
'ala ada-i nusuki, fa-in kunta radita 'anni faz-dud 'anni
ridan, wa illa fa-minal aana farda 'ani qabla an tan'a 'an
baitika dari. Fa hazha awanu insirafi in azintali ghaira
mustabdilin bika wa la bi-baitika, wa la raghibun 'anka wa la
'an baitika. Allahummafa-as-hebnil al 'afiyatafi badani wa
sihatafi jismi wal 'ismata fi dini, wa ahsen munqalabi,
warzuqni ta'ataka ma abqaitani, wajma' li balna khairai-dunyia
wal akhirata, innaka 'ala kuli shai'in qadeer. "O Allah!
I am your slave, son of your slave, son of your maid slave.
You enabled me to mount what You subjected to my service of
Your creation. You protected me in this land of Yours, until
You, by Your grace, brought me to Your House. You helped me
perform rites of Hajj. O Allah! If You are pleased with me,
increase Your pleasure with me. Otherwise, grant me Your
pleasure before I depart from Your House. O Allah, now is the
time for me to depart, by Your leave, without changing (my
attitude) toward You and Your House, nor turning away from You
or Your House. O Allah, grant me health in my body, purity in
my religion, bless my return, and help me to obey You until
You cause me to live, and combine for me the good of this
world and the world to come. You have power over all
things."
Ash-Shafi'i said, "I like that when leaving the House
of Allah, a pilgrim should stand by Al-Multazim, and then make
the supplication mentioned in the above hadith."
On approaching the miqat (the place fixed for taking on
ihram), a pilgrim should trim his moustache, cut short his
hair, clip his finger nails, and take a bath or make ablution,
wear some perfume, and then don the ihram. He should offer a
two rak'ah prayer, and then declare his or her intention to
perform Hajj, or Hajj and 'Umrah, or 'Umrah only, as the case
may be.
Wearing ihram and declaring intention for Hajj or 'Umrah is
an essential part of both, and neither will be correct without
these.
Specifying the kind of Hajj, whether it is if rad (Hajj
only), tamattu ' (Hajj and 'Umrah combined with a break in
between), or qiran (Hajj and 'Umrah without a break), is not
essential. If someone makes an intention of performing Hajj
without specifying the kind, his ihram will still be valid,
and he may perform any of the three kinds of Hajj.
As soon as he enters the state of ihram a pilgrim must
utter talbiyah loudly, whenever he climbs a hill or goes down
a valley, meets a group or a person, early in the morning, and
after every prescribed prayer.
When in a state of ihram, a person must avoid sexual
intercourse and all things that lead to it; he must avoid
wrangling and useless bickering, nor must he marry or join
others in marriage.
A muhrim must not wear any sewn clothes or shoes that cover
his feet above his ankles. He must not cover his head, nor use
any perfume, nor cut his hair or nails, nor engage in hunting
any game, nor cut trees or grass within the Sacred Precincts
of Haram.: Repeated Performance of 'Umrah
When entering Makkah it is desirable that a pilgrim enter
from its high iide. if possible. atter taking a bath at the
Zhi Tawa well in Zahir. Then he should go to the Ka bah and
enter the Sacred Mosque from the gate called Bab As-Salam,
while uttering supplications of entry into the mosques and
observing otheretiquette of entry with humility, fear, and
talbiyah on his tongue.
On seeing the Ka'bah, he should raise his hands and
supplicate to Allah for His bounties. Then he should directly
proceed to the Black Stone, kiss it quietly or touch it with
his hand and kiss the hand. If this is not possible and one
cannot reach the Black Stone, one may just point toward it
from a distance.
After this one should begin his tawaf around the Ka'bah
supplicating in words transmitted from the Prophet (peace be
upon him).
In the first three rounds it is liked that the (male)
pilgrim uncover his right shoulder and jog at a slow pace. In
the remaining rounds he may walk at a normal pace. It is
sunnah to touch in every round the Yemeni Corner and to kiss
the Black Stone. Atter completing (seven rounds of) the
tawafthe pilgrim should go to the Station of Ibrahim in
compliance with the command of Allah "And take the
Station of Ibrahim as a place of prayer." (Qur'an 2.125)
There he should pray two rak'ahs of tawaf.
Now he should go to the well of Zamzam and drink of its
water as much as possible. Thereafter the pilgrim goes to Al-Multazim
and stands there and supplicates for himself to Allah for
whatever good he may wish for in this world and the hereafter.
After this he should (if possible) go to the Black Stone, and
kiss it.
Then he should approach the (hill of) Safa through the As-Safa
gate to begin his Sa'i in compliance with Allah's words
"Behold! Safa and Marwah are among the symbols of Allah.
So if those who visit the House in the season or at other
times. should compass them, it is no sin." (Qur'an 2.158)
He should climb the Safa, look towards Ka'bah. and then make
supplication to Allah, using one transmitted from the Prophet
(peace be upon him). After this he should climb down and start
walking toward the (hill of) Al-Marwah as a start of his seven
round walk between the two hills, while remembering Allah and
supplicating to Him.
On approaching one of the two green markers, he should jog
to the second green marker. And after that he should resume
his normal walking speed toward Al-Marwah. Upon reaching Al-Marwah
he should climb it, turn toward Ka'bah, and make supplications
and glorify Allah. This will complete his one round. Then he
should make the remaining six rounds in like manner,
completing all seven rounds.
This Sa'i is an essential (wajib) ritual of Hajj, and any
pilgrim failing to perform it or a part of it must slaughter
an animal to atone for this omission. Finally, if he is
performing a Hajj Tamattu' (Hajj with an 'Umrah with a break
between the two), he should either shave olf his head or trim
his hair short. This would release him of all the restrictions
of the state of ihram, and all things that were prohibited to
him in that state become permissible for him, including sexual
intercourse with his wife.
Those who intend to perform a Hajj Ifrad (Hajj only) or
Hajj Qiran (Hajj and 'Umrah together without a break) they
must continue in the state of ihram. On the 8th of Zhul-Hijjah
those intending to perform Hajj Tamattu' will once more resume
ihram from their residences and proceed to Mina, along with
those who had continued in a state of ihram, and spend the
night there.
At sunrise of the 9th of Zhul-Hijjah the pilgrims leave for
Arafah, and (if possible) stay by the Mosque of Namira. There
they take a bath and offer Zuhr and 'Asr prayers, making Qasr
(shortening the prayers) and combining them at the earliest
time behind an imam. If this is not possible then one may pray
alone, as best as one can, combining and shortening the two
prayers.
Pilgrims' stay at Arafah begins only atter the sun has
passed its zenith. During this time one should stand by the
rocks (of Arafah) or as close as possible, because this is
where the Prophet (peace be upon him) used to take his stand.
Staying at Arafah is the principal rite of Hajj, but climbing
the Mount of Mercy is neither a sunnah nor should it be
attempted.
During this stay one should face the direction of Qiblah,
glorify Allah and remember Him, and supplicate to Him as much
as possible until nightfall.
After nightfall the pilgrims must leave for Muzdalifah, and
reaching there, offer Maghrib and 'Isha prayers, combining
them and offering them toward the the end of the usual time,
and then spend the night there.
At dawn the pilgrims stand by Al-Mash'ar al Haram (the
Sacred Monument), and remember and glorify Allah until it is
broad daylight. Thereafter they should return to Mina after
picking up their pebbles from Muzdalifah.
Standing by the Sacred Monument is essential (wajib), and
anyone failing to do so is required to offer a sacrifice in
atonement.
After the sunrise, a pilgrim must throw seven pebbles at
Jamarah Al-Aqabah. Then he should slaughter his sacrificial
animal, if possible, shave off or cut his hair short. This
will release him frolll the restrictions of ihram. and he may
engage in any normal activity except sexual intercourse with
his wite.
He must then return to Makkah to perform Tawaf Al-Itadah an
essential part of Hajj, and also known as Tawaf Az-Ziyarah. He
should perform it in the same manner as he had earlier
performed Tawaf Al-Qudum. If the pilgrim is performing Hajj
Tamattu', he must perform a Sa'i after this Tawaf Al-Ifadah.
For a pilgrim performing Hajj Qiran or Ifrad, this second Sa'i
is not essential, if on arriving in Makkah he had performed a
Tawaf Al-Qudum.
After this tawaf - Tawaf-Al-Ifadah - a pilgrim may engage
in all normal lawful activities including sexual intercourse
with his wife.
The pilgrim must now return to Mina and stay overnight
there. This overnight stay at Mina is essential and for
abandoning it one must atone by offering a sacrifice.
After midday on the 11th of Zhul-Hijjah, the pilgrim must
throw pebbles at the three Jamarahs, starting with the one
nearest to Mina, then the middle one, and stand for a while
invoking and supplicating to Allah. Then he should go to the
last Jamarah, throw pebbles at it, and leave without stopping
there. A pilgrim should finish throwing pebbles at the three
Jamarahs well before the sunset. On the 12th of Zhul-Hijjah he
should repeat the rites of the previous day.
Having thrown the pebbles a pilgrim is free either to
return to Makkah before the sunset of the 12th of Zhul-Hijjah,
or spend the 13th of Zhul-Hijjah as well in Mina, and throw
pebbles at the Jamarahs.
Throwing pebbles is an essential rite of Hajj and for
failing to do so one must offer a sacrifice.
After returning to Makkah if the pilgrim desires to return
to his home country he must perform TawafAI-Wida' or Farewell
Tawaf, which is also an essential rite of Hajj. In case he is
unable to perform it, and if he has not crossed the miqat, he
should return to Makkah and perform it, or else sacrifice a
sheep.
In short, the essential rites of Hajj and 'Umrah are:
declaring ihram from miqat, tawaf, Sa'i, halq (shaving one' s
hair) or qasr (or cutting one' s hair short). With these the
rituals of 'Umrah are completed.
In the case of Hajj one has to perform certain additional
rites. The essential rites of Hajj are spending a Day at
Arafah, throwing pebbles at Jamarahs, Tawaf Al-lfadah, staying
in Mina, slaughtering an animal, shaving or cutting one's hair
short. This is a brief summary of all the rites of Hajj and
'Umrah.
Abu Hurairah reported that the Prophet said.
"Traveling is but a sort of torture. One is prevented
from (properly) eating and drinking. So when one of you
(travels and) accomplishes his work, he must hasten back to
his family." This is reported by Bukhari and Muslim.
'Aishah reported that the Prophet (peace be upon him) said,
"When one of you has performed Hajj, he should hasten
back to his family, for that will increase his reward."
This was reported by Ad-Daraqutni.
Muslim has reported from Al-'Ala bin Al-Hadrami that the
Prophet (peace be upon him) said, "A pilgrim from abroad
may stay for three (days) after completing his Hajj."
Al-lhsar (as used in the Qur'an) means blocking the path to
the House of Allah. Allah says, "And complete the Hajj or
'Umrah in the service of Allah. But if you are prevented (from
completing it) send an offering for sacrifice." (Qur'an
2.196)
This verse was revealed at the time of Hudaibiah when the
Prophet (peace be upon him) was prevented from visiting the
Sacred Mosque. By implication it means being prevented from
making tawaf in the case of 'Umrah, or spending the Day at
Arafah and making Tawaf Al-lfadah in the case of Hajj.
There is disagreement among the scholars, however, on what
constitutes a state of prevention or blockading. Malik and
Shafi'i hold that such a state refers to a blockade by an
enemy, for the verse was revealed about the Prophet (peace be
upon him) who was blocked from performing an 'Umrah. Ibn
'Abbas also holds a similar view.
Most scholars including the Hanafites and Ahmad, however,
are of the opinion that a person is deemed blocked when he is
prevented from approaching the House of Allah, by reason of an
enemy force (A force of disbelievers or a rebel group) or a
sickness which could worsen by motion or travel, a state of
fear (and insecurity), loss of provisions, or in the case of a
woman, the death of her mahram accompanying her, or any other
similar cause. Ibn Mas'ud even gave a verdict that a man
bitten by a snake is also considered among the prevented ones.
These scholars base their argument on the fact that the
words "But if you are prevented" used in the above
Qur'anic verse about the Prophet (peace be upon him) are
general and are not limited to any specific cause of
prevention. This is the strongest view on this subject.
The verse is quite clear in that a prevented person may
slaughter any animal he is able to afford. Ibn 'Abbas reported
that when the Prophet (peace be upon him) was prevented from
performing 'Umrah (by the Quraish) he shaved his head,
consorted with his wives, and slaughtered his animal. The next
year he performed an 'Umrah to make up for the year that he
had missed. This was reported by Bukhari. The majority of
scholars in light of this hadith hold the view that a
prevented person must slaughter a sheep, a cow or a camel.
Malik, however, differs with this opinion and says
slaughtering an animal is not essential.
The author of Fath ul 'Alam remarks, "Malik is right
in his opinion, because all the Companions of the Prophet
(peace be upon him) who were prevented with him (at
Hudaibiyah) did not have animals with them to slaughter after
they were unable to perform 'Umrah. The Prophet (peace be upon
him) slaughtered his animal which he had brought along with
him from Madinah." There is no implication of any
obligation in the verse. Rather, it is the Prophet (peace be
upon him) who is referred to in the Qur'anic verse (48.25):
"They are the ones who denied revelation and hindered you
from the Sacred Mosque and sacrificial animals."
The author of Fath ul 'Alam says: ' The scholars disagree
concerning the place of slaughter on the Day of Hudaibiah
whether it was within or outside the Sacred Precincts of
Haram. Apparently the words of Allah "and they hindered
you from the Sacred Mosque and sacrificial animals"
suggest that the animals were slaughtered outside the Sacred
Precincts of Haram. There are various views concerning this.
One view - the majority view - is that a prevented person may
slaughter his sacrificial animal within or outside the Sacred
Precincts of Haram. Another view, the view of the Hanafi
School is that he must slaughter it within the Sacred
Precincts of Haram. A third view, the view of Ibn 'Abbas and a
group of scholars, is that if a prevented person is in a
position to send his sacrificial animal to the Precincts of
Haram he must slaughter it there, and only then terminate his
ihram. If this is not possible then he may slaughter it at the
place where he is prevented.
Commenting on the Qur'anic verse "But if you are
prevented (from completing it) send an offering for
sacrifice," Ibn 'Abbas said, "If one intended to
perform either Hajj or 'Umrah, but was prevented from
approaching the House of Allah, then he must slaughter
whatever animal he can afford, a sheep or a larger
animal."
If a person intended to perform the obligatory Hajj (and he
was prevented), he must make it up later, but if he was
intending a supererogatory Hajj, he does not have to make up
for it.
Malik said that he was told that the Prophet (peace be upon
him) and his Companions came to Hudaibiah, and there they
slaughtered their animals, shaved their heads, terminated
their ihram, and resumed their normal course of life, without
having first made Tawaf of Ka'bah or without the sacrificial
animals reaching the Ka'bah.
Likewise there is no record, according to Bukhari, that the
Prophet (peace be upon him) ordered his Companions to make up
for their (missed) 'Umrah or return to the Sacred Mosque to
repeat it, although Hudaibiah is outside the Sacred Precincts
of Haram.
Ash-Shafi'i holds that a prevented person may slaughter his
sacrificial animal at the place he is stopped and terminate
his ihram and resume his norrnal life. He is not required to
make up for what he missed, because Allah has not mentioned
any such thing.
Ash-Shafi'i adds, "For we know from the recorded
reports that some of the people who were with the Prophet
(peace be upon him) at the time of Hudaibiah did not return
the next year to make up for their missed 'Umrah.
They were not forced to stay back for any excuse, sickness
or worldly business. If making up for the 'Umrah were
essential the Prophet (peace be upon him) would have certainly
commanded them to join him and not to stay back."
Continuing, he further says, "This 'Umrah was called
the "'Umrah tul Qada (or 'Umrah performed in order to
make up for the missed 'Umrah)" because of the the
dispute between the Prophet (peace be upon him) and the
Quraish, and not because it was essential (wajib) and had to
be made up later by another 'Umrah."
Many scholars hold it to be permissible for one to set a
condition when entering the state of ihram that one will be
relieved of it if one fell ill. Muslim has reported from Ibn
'Abbas that the Prophet (peace be upon him) told Daba'ah,
"Perform Hajj but set a condition that you shall be
relieved of the ihram whenever you are prevented (due to
illness, etc.,)."
ln such a case if a pilgrim is prevented from performing
Hajj or 'Umrah for any reason, illness or something else, he
may terminate his state of ihram and not be required to
slaughter any animal, or fast in atonement.
In the pre-lslamic period the Arabs used to cover the
Ka'bah with a cloth covering. When Islam prevailed it retained
this tradition. Al-Waqidi has stated that Isma'il bin Ibrahim
bin Abu Habibah reported from his father that in the Days of
Ignorance the Ka'bah was covered with rugs made of red skin.
Later on the Prophet (peace be upon him) covered it with
Yemeni cloth, while 'Umar and 'Uthman covered it with an
Egyptian white cloth, Qabati. Hajjaj covered it with silk
brocade. The first one to cover it was a man from Tubba' of
Yemen called As'ad al-Himairi.
Ibn 'Umar used to choose the best and most expensive
Qabati, Egyptian cloth, and send it as covering for the
Ka'bah. This is reported by Malik.
Al-Waqidi has also reported from Ishaq bin Abu Abd bin Abu
Ja'far Mohammad bin Ali that he said, "The people used to
send cloth coverings for the Ka'bah, and likewise they sent to
it sacrificial camels loaded with Yemeni cloth."
Yazid bin Mu'awiyah covered it in silk brocade, and so did
Ibn Az-Zubair afterwards. He used to delegate Mus'ab bin
Az-Zubair to send a covering for the Ka'bah which was changed
on 'Ashura (the 10th of Muharram).
Sa'id bin Mansur has reported that "Umar bin
Al-Khattab used to take down the old cover of Ka'bah, every
year, cut it into pieces, and distribute them among the
pilgrims who used them as shelter from the heat of Makkah.
Aishah said, "Perfume the Ka'bah, because this is a
part of purifying it." Ibn Az-Zubair used to perfume the
entire interior of the Ka'bah. He used to burn one pound of
incense in the Ka'bah daily, but on Friday, he burnt two
pounds of incense.
Allah says in the Qur'an (22.25): "And any whose
purpose therein is profanity or wrongdoing, them will We cause
to taste of a most grievous penalty." Abu Daw'ud reported
from Musa bin Bazhan that he said, "I went to Ya'la bin
Amayyah, who said, 'the Prophet (peace be upon him) said,
"Hoarding food in the Sacred Mosque is committing an act
of profanity." Bukhari in his At-Tarikh Al-Kabir reported
from 'Umar that he said, "Hoarding food is a profane
act."
Ahmad reported that Ibn 'Umar came to Ibn Az-Zubair who was
sitting in Al-Hijr (The area attached to Ka'bah and also
called Hijr Isma'il) and said, "O Ibn Az-Zubair! Be
mindful of acts of profanity while in the Haram of Allah! I
bear witness that I heard the Messenger of Allah (peace be
upon him), saying, 'A man of Quraish shall violate its
sanctity."' The words of another report are "a man
from the Quraish will commit acts of profanity in it. His sins
will be equivalent to the sins of humans and Jinns combined,
if weighed against them. Be mindful that you are not that
man."
Mujahid said that good deeds multiply (many fold) in Makkah
as do the sins. Ahmad was once asked, "Are the sins
recorded more than once?" He replied, "No, except in
Makkah because of the sanctity of that city."
Bukhari and Muslim reported from 'Aishah that the Prophet
(peace be upon him) said, "An army will attack the
Ka'bah. When they reach a desert they will all be caused to be
swallowed up by the earth, to the last man." 'Aishah
asked, "O Messenger of Allah, how is that, because among
them there may be some pious and good people and others who
are not with them?" The Prophet (peace be upon him) said.
"They will all be swallowed up by the earth, but then
they will be restored to life (on the Judgment Day) according
to their intentions."
Sa'id bin Al-Musayyib reported from Abu Hurairah that the
Prophet (peace be upon him) said, "You should not
undertake a special journey to visit any place other than the
three Mosques: the Sacred Mosque of Makkah, this mosque of
mine, and Al-Aqsa Mosque (of Jerusalem)." This is
reported by Bukhari, Muslim, and Abu Daw'ud. In another
natration the words are "For three mosques a special
journey may be undertaken: The Sacred Mosque (Ka'bah), my
mosque, and the mosque of Al-Quds (Jerusalem)."
Abu Zharr reported that he asked the Prophet (peace be upon
him), "O Prophet of Allah, which mosque was built first
on earth?" The Prophet (peace be upon him) replied,
"The Sacred Mosque of Makkah." Abu Zharr again
asked, "Which was next?" The Prophet (peace be upon
him) said, "The Al-Aqsa Mosque." "How long was
the period between them?" Abu Zharr asked. The Prophet
(peace be upon him) said, "Forty years. Apart from these,
offer your prayers anywhere when it is time to pray, although
excellence is in praying in these mosques."
Traveling to these three mosques is prescribed because of
their special position in Islam. Jabir reported that the
Prophet (peace be upon him) said, "One prayer in this
mosque of mine is better than 1,000 prayers offered anywhere
else except the Sacred Mosque, and one prayer in the Sacred
Mosque is better than a hundred thousand prayers in any other
mosque." This was reported by Ahmad with a sound chain of
authorities.
Anas bin Malik reported that the Prophet (peace be upon
him) said, "Whoever prays forty prayers consecutively in
my mosque without missing any of the obligatory prayer, he
will be removed from Hell, from punishment, and from
hypocrisy." This was reported by Ahmad and At-Tabarani
with a sound chain. We read in various ahadith that a prayer
offered in the AlAqsa mosque is five hundred times superior
(in reward) to one offered in any other mosque, except the
Sacred Mosque and the Mosque of the Prophet (in Madinah).
-1- It is recommended that one should approach the
Prophet's Mosque calmly and with composure. One should wear
perfume, put on a nice clean dress and enter the mosque with
the right foot, and say, A'uzhu billahil 'azeem wa bi-wajhihil
kareem wa sultanihil qadeem minashaitanir rajeem. Bismillah,
Allahumma salli 'ala Muhammadin wa aalihi wa sallam,
Allahummaghfir li zunubi waftah li abwaba rahmatika. "I
seek refuge with Allah the Supreme with His Noble Face and
with His Eternal Dominion from the accursed devil. In the Name
of Allah O Allah! Bless Mohammad his family and his followers.
O Allah! Forgive my sins and open doors of Your mercy for
me."
-2- It is also recommended to go first to the raudah
(According to a hadith raudah (literally, a garden) is the
space in the Prophet's mosque between his grave and his
pulpit. As is stated in the hadith below. The Prophet (peace
be upon him) died in his house, and that is where he was
buried) and offer there two rak'ahs as greetings to the Mosque
with calm and humility.
-3- After this one should head toward the grave of the
Prophet (peace be upon him) face it, and with the back to the
Qiblah, give greetings of peace to the Prophet (peace be upon
him), saying: Assalamu 'alaika ya rasulallah. Assalamu 'alaika
ya nabiyallah. Assalamu 'alaika ya khiyrata khalqillah min
khalqihi. Assalamu 'alaika ya khaira khalqillah. Assalamu
'alaika ya habiballah. Assalamu 'alaika ya sayyidil mursaleen.
Assalamu 'alaika ya rasullallah rabal 'alameen. Assalamu
'alaika ya qa 'idal ghirril muhajjaleen. Ash-hadu alla-ilaha
illallah, wa ash-hadu annaka 'abduhu wa rasuluhu wa ameen uhu
wa khiyratuhu min khcllyihi, wa ash-hadu annaka qad ballaghtar
rasalata wa addaital amanata wa nasahtal ummata wa jahdta
fillahi haqa jihadihi. "Peace be on you, O the Messenger
of Allah. Peace be on you, O, the Prophet of Allah. Peace be
on you, O, the chosen one of Allah's creation. Peace be on
you, O, the beloved one of Allah. Peace be on you, O, the
Chief of the Messengers of (Allah). Peace be on you, O, the
Messenger of the Lord of the universe. Peace be on you, O, the
Chief of the unique generation. I bear witness that there is
no God but Allah, and I bear witness that you are His slave,
messenger, trustee, and the chosen one of His creation. I bear
witness that you indeed delivered the message (of Allah).
discharged your trust, counseled the Muslim community, and
strove hard tor the cause of Allah."
-4- Now moving about a yard to the right, the visitor
should offer his greetings to Abu Baker As-Siddiq, and then
moving further another yard in the same direction, offer
greetings to 'Umar bin Al-Khattab.
-5- Then facing the direction of Qiblah the visitor should
supplicate for himself, his family, friends, relatives, and
the rest of the Muslims, and then leave.
-6- A visitor should not raise his voice more than needed
to hear himself. The people in charge should prevent others
from raising their voices gently and politely.
It is reported that 'Umar bin Al-Khattab saw two men
raising their voices in the Mosque of the Prophet (peace be
upon him). At this he told them, "Had I known that you
are from this city, I would have punished you."
-7- Avoid wiping hands on the chamber (i.e., the grave of
the Prophet), or kissing it. The Prophet (peace be upon him)
has forbidden all such things.
Abu Daw'ud reported from Abu Hurairah that the Prophet
(peace be upon him) said, "Do not turn your houses into
graves, nor make my grave a place of festivity. Send your
greetings upon me, for your greetings are conveyed to me
wherever you are." Abdullah bin Hasan saw a man
frequenting the grave of the Prophet (peace be upon him) and
making supplications there. Thereupon he told him, O, so and
so, the Prophet (peace be upon him) has said, 'Do not make my
grave a place of festivity. but send your greetings upon me
from wherever you happen to be, for your greetings are
conveyed to me.' (In this respect) there is no difference
between you and a man from (a distant country like)
Andalusia."
Bukhari reported from Abu Hurairah that the Prophet (peace
be upon him) said, "The space between my house and my
pulpit is (raudah) one of the gardens of Paradise, and my
pulpit is at my Fountain."
The Prophet (peace be upon him) used to go there, riding or
on foot, every Saturday and offer a two rak'ah prayer. He
advised others to do the same, saying, "Whoever makes
ablutions at home and then goes and prays in the Mosque of
Quba, he will have a reward like that of an 'Umrah." This
was reported by Ahmad, Nasa'i, Ibn Majah, and Al-Hakim, who
says it has a sound chain of narration.
Abu Hurairah reported that the Prophet (peace be upon him)
said, "Verily, belief returns and comes back to Madinah
as a snake returns and comes back to its hole (when in
danger)."
At-Tabarani has reported from Abu Hurairah that the Prophet
(peace be upon him) said, "Madinah is the dome of Islam,
the abode of faith, the land of migration, and the dwelling
place of what is lawful and unlawful."
'Umar reported that when things became very dear in Madinah
and the people suffered hardship, the Prophet (peace be upon
him) said (to the people), "Be patient (and of good
cheer) and receive the happy news. I have blessed your
measures, your Sa' and Mudd. So eat in groups together. One
person's food shall be sufficient for two; two people' s for
five; and food for four people shall be sufficient for five
and six people. The blessings are upon the community. He who
perseveres and is patient in its (i.e., of Madinah) times of
hardship and difficulty, I shall be an intercessor and a
witness for him on the Day of Judgement. And he who leaves it
(i.e., Madinah) disliking what is therein (of hardships),
Allah will replace him with someone better than him. Whoever
intends evil against it, Allah will cause him to be dissolved
(destroyed) like the salt is dissolved in water." This
was reported by Bazzar with a sound chain of narration.
At-Tabarani has reported with a sound chain of narration
from a woman of Thaqif that the Prophet (peace be upon him)
said, "He amongst you who is able to stay until death in
Madinah must do so, as I shall be a witness or an intercessor
for him on the Day of Judgement."
That is why 'Umar prayed to Allah to cause him to die in
Madinah. Bukhari reported from Zaid bin Aslam, and he from his
father that 'Umar said, "O Allah! Grant me martyrdom in
Your cause, and cause me to die in the sanctuary of Your
Prophet (peace be upon him).":
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