Supporting the rights of the believing women : Umm Salamah (Sh Muqbil’s wife) – Abu Muhammad al Maghribi [Audio|En]

supporting-the-rights-of-the-believing-women

Part 01 – Listen / Download Mp3 Here (Time 51:36)

Part 02 – Listen / Download Mp3 Here (Time 44:36)

Part 031 – Listen / Download Mp3 Here (Time 43:09)

Below is the introduction by the major scholar Ash-Shaykh Muqbil Bin Haadee Al-Waadi’ee Rahimahullaah.

“I am familiar with what the author, Umm Salamah bint ‘Alee Al-‘Abaasee has written entitled Al-Intisaaru li Huqooqee al- Mu’minaat (supporting the rights of the believing women). I found it to be a beneficial book, as it contains verses from the Book of Allah and traditions from the Messenger of Allaah, sallallahu alayhi wa sallam. The Qur’aan and the Sunnah are beneficial knowledge. Whoever does not seek guidance from then will not find guidance in anything else as our Lord subhaanahu wa ta’ala says:

”In what other speech except Allah and His proofs will you believe?” (sooratul-Jaathiyyah 45:6)

She performed a great duty in selecting the topic of the believing women’s rights. Many people are neglectful in this area, or they leave it off altogether. Therefore, she reminded the fathers, close male family members, and husbands about what Allah has made obligatory upon them, as well as what He has strongly suggested for them to do. Allaah subhaanahu wa ta’ala says:

”Oh you who believe, save yourselves and your family from a fire which is fueled by men and stones.”  (sooratut-Tahreem 66:6)

Verily in the author are gathered some praiseworthy traits: these include abstaining from worldly pleasures, exemplary character, spreading beneficial knowledge, and not wasting her time. She spends her time by herself in the women’s library, substitute teaching for Umm ‘Abdillaah Al-Waadi’iyyah when she is absent, and effective lecturing.

Verily the islamic community is in great need of righteous women who can care for their Muslim sisters so that the corrupted and corrupting callers do not lead them astray. The wives of the Prophet sallallahu alayhi wa sallam as well as the female companions played a major role in spreading the prophetic traditions.

In conclusion, I advise the author and her sisters to make a great effort in spreading beneficial knowledge from the Noble Qur’aan, the prophetic traditions, and the ‘Arabic Language, to become knowledgable in Allaah’s Religion, to place an importance on spreading that knowledge by writing and inviting to Allaah, and teaching the ignorant women. If Allaah guides one woman by your hand, it is better for you than a red camel.

May Allah firmly establish us all on what He loves and pleases Him.

Aboo ‘Abdir-Rahmaan Muqbil bin Haadee Al-Waadi’ee.

The Dangers Of Belittling The Inheritors Of The Prophets – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 1:11:36)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-dangers-of-belittling-the-inheritors-of-the-prophets-abu-muhammad-al-maghribi.mp3]

The Status And Rank Of The Prophet – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 30:32)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-status-and-rank-of-the-prophet-abu-muhammad-al-maghribi.mp3]

Points of Advice for our Sisters – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 1:11:23)
[audio https://salafiaudio.files.wordpress.com/2014/09/points-of-advice-for-our-sisters-abu-muhammad-al-maghribi.mp3]

Women And Their Role In Rectifying Society – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 2:01:23)
[audio https://salafiaudio.files.wordpress.com/2014/09/women-and-their-role-in-rectifying-society-abu-muhammad-al-maghribi.mp3]

Oh Believing Women Do You Know The Way To Jannah – Abu Muhammad al-Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 55:49)
[audio https://salafiaudio.files.wordpress.com/2014/09/oh-believing-women-do-you-know-the-way-to-jannah-abu-muhammad-al-maghribi.mp3]

The Latter Part Of This Ummah Will Not Be Recitified Except By That Which Rectified Its First Part – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 53:52)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-latter-part-of-this-ummah-will-not-be-recitified-except-by-that-which-rectified-its-first-part-abu-muhammad-al-maghribi.mp3]

A Heart That Does Not Pump Tawheed Is A Dead Heart – Abu Muhammad Al-Maghribi [Audio|En]

Listen / Download Mp3 Here (Time 37:08)
[audio https://salafiaudio.files.wordpress.com/2014/09/a-heart-that-does-not-pump-tawheed-is-a-dead-heart-abu-muhammad-al-maghribi.mp3]

The Path To Success And Happiness – Abu Muhammad al-Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 25:28)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-path-to-success-and-happiness-abu-muhammad-al-maghribi.mp3]

Importance of Being United – Abu Muhammad al Maghribee [Audio|En]

01 – Khutbah – Be United
[audio https://salafiaudio.files.wordpress.com/2014/09/khutbah-be-united-abu-muhammad-al-maghribi-abu-muhammad-al-maghribi.mp3]

02 – Importance of Being United Upon Tawheed part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/importance-of-being-united-upon-tawheed-part-1-abu-muhammad-al-maghribi.mp3]

03 – Importance of Being United Upon Tawheed part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/importance-of-being-united-upon-tawheed-part-2-abu-muhammad-al-maghribi.mp3]

05 – Importance of Being United and Legislative Means part 3
[audio https://salafiaudio.files.wordpress.com/2014/09/importance-of-being-united-and-legislative-means-part-3-abu-muhammad-al-maghribi.mp3]

07 – Importance of Being United and Dealing with Differences 
[audio https://salafiaudio.files.wordpress.com/2014/09/importance-of-being-united-and-dealing-with-differences-abu-muhammad-al-maghribi.mp3]

08 – Importance of Being United and Knowing the Ulema part 5
[audio https://salafiaudio.files.wordpress.com/2014/09/importance-of-being-united-and-knowing-the-ulema-part-5-abu-muhammad-al-maghribi.mp3]

10 – Telelink – The Means of Attaining Unity – Shaykh Musad
[audio https://salafiaudio.files.wordpress.com/2015/03/telelink-the-means-of-attaining-unity-shaykh-musad-abu-muhammad-al-maghribee.mp3]

11 – Closing Remarks Regarding Unity
[audio https://salafiaudio.files.wordpress.com/2015/03/closing-remarks-regarding-unity-abu-muhammad-al-maghribee.mp3]

Hisn al Muslim – Du’a – Prayers On The Prophet

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[audio https://salafiaudio.files.wordpress.com/2015/02/hisn-al-muslim-prayersprophet.mp3]Hisn Al Muslim - Images - 101 Prophet

Hisn al Muslim – Du’a – Calamity

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[audio https://salafiaudio.files.wordpress.com/2015/02/hisn-al-muslim-calamity.mp3]Hisn Al Muslim - Images - 49 CalamityHisn Al Muslim - Images - 49 Calamity 2

 

Hisn al Muslim – Du’a – Bathroom

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[audio https://salafiaudio.files.wordpress.com/2015/02/hisn-al-muslim-bathroom.mp3]Hisn Al Muslim - Images - 06 BathroomHisn Al Muslim - Images - 06 Bathroom 2

 

Hisn al Muslim – Du’a – Animals

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[audio https://salafiaudio.files.wordpress.com/2015/02/hisn-al-muslim-animals.mp3]
Hisn Al Muslim - Images - 103 Animals

Hisn al Muslim : Du’a – Anger

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Hisn Al Muslim - Images - 76 Anger

Hisn Al Muslim - Images - 76 Anger 1

The Goal of the Udhiyyah (Sacrifice) according to Allah is the Sincerity and Taqwa of His Servant

(37. It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him. Thus have We made them subject to you that you may proclaim Allah’s greatness for His guidance to you. And give glad tidings to the doers of good.) – Suratul Baqarah

Allah says: this sacrifice is prescribed for you so that you will remember Him at the time of slaughter, for He is the Creator and Provider. Nothing of its flesh or blood reaches Him, for He has no need of anything other than Himself. During the time of Jahiliyyah, when they offered sacrifices to their gods, they would put some of the meat of their sacrifices on their idols, and sprinkle the blood over them. But Allah says:

(It is neither their meat nor their blood that reaches Allah,) Ibn Abi Hatim recorded that Ibn Jurayj said, “The people of the Jahiliyyah used to put the meat of their sacrifices and sprinkle the blood on the House, and the Companions of the Messenger of Allah said, “We have more right to do that.” Then Allah revealed the words:

(It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him.) That is what He will accept and reward for, as mentioned in the Sahih,

(Allah does not look to your appearance or your colors, but He looks to your hearts and deeds.) And in the Hadith; (Indeed charity falls in the Hand of Ar-Rahman before it falls in the hand of the one asking.)

(Thus have We made them subject to you) meaning, `for this purpose We have subjugated the Budn for you,’

(that you may proclaim Allah’s greatness for His guidance to you.) means, that you may glorify Him for guiding you to His religion and His way which He loves and is pleased with, and has forbidden you to do all that He hates and rejects.

(And give glad tidings to the doers of good.) means, `give good news, O Muhammad, to those who do good,’ i.e., whose deeds are good and who remain within the limits prescribed by Allah, who follow that which has been prescribed for them, who believe in the Messenger and follow that which he has conveyed from his Lord.

(Note) The Udhiyyah is Sunnah Mustahabbah One animal is sufficient on behalf of all the members of one household. Ibn `Umar said, “The Messenger of Allah continued to offer sacrifice for ten years.” This was recorded by At-Tirmidhi. Abu Ayyub said: “At the time of the Messenger of Allah , a man would sacrifice a sheep on behalf of himself and all the members of his household, and they would eat from it and feed others, until the people started boasting ﴿by sacrificing more than one﴾ and things reached the stage that you see now.” This was recorded by At-Tirmidhi, who graded it Sahih, and by Ibn Majah. `Abdullah bin Hisham used to sacrifice one sheep on behalf of his entire family; this was recorded by Al-Bukhari. Concerning how old the sacrificial animal should be, Muslim recorded from Jabir that the Messenger of Allah said:

(Do not sacrifice any but mature animals, and if that is not possible, then sacrifice a young sheep.)

Source: Tafseer Ibn Kathir, Dar-us-Salam publications

Learning Aqeedah from Hajj – Shaykh Muhammad Al Aqeel [Audio|Ar-En]

Title: Learning Aqeedah from Hajj – Lesson 1, 2 & 3 (3 Mp3 Lectures)
By: Shaykh Muhammad Al Aqeel
Translated by: Abbas Abu Yahya
Copyright: miraath.net

Visit the below link to Listen or Download Mp3 Lectures

http://www.miraathpublications.net/learning-aqeedah-from-hajj/

How To Perform The Rituals Of Hajj And Umrah – Shaykh Ibn Uthaymeen

Published by Dawah Center Jeddah (1992)

Click the below link to read or download PDF
How To Perform The Rituals Of Hajj & Umrah – Shaykh Ibnul-Uthaymeen [PDF]

How To Perform The Rituals Of Hajj And Umrah – Shaykh Ibn Uthaymeen

In The Name of Allaah, Most Gracious, Most Merciful

Preface

Praise be to Allaah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the prophets and messengers, and upon his family and esteemed companions.

Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allaah sent Muhammad (may the peace and blessings of Allaah be upon him) with. A servant’s religion is incomplete without it.

A form of worship is only acceptable when the following is true.

1. One devotes it to Allaah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among men or for worldly gain.

2. One follows the Prophet’s example, in words deeds. This cannot accomplished except knowledge of the Sunnah.

Forms of Pilgrimage

There are three forms of Hajj:

Tamattu’-Ifraad-Qiran

Tamattu‘: A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when he reaches Makkah, he makes Tawaf and Sa’yi for Umrah. He then shaves or clips his hair. On the day of Tarwiya, which is the eighth of Dhul-Hijja, he puts on his Ihram for Hajj only and carries out all of its requirements.

Ifraad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa’yi for Hajj. He doesn’t shave or clip his hair as he doesn’t disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day. It is permissible for him to postpone his Sa’yi for Hajj until after his Tawaf for Hajj.

Qiran: A pilgrim wears Ihram for both Umrah and Hajj or he wears Ihram first for Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so.

The best of the three forms is Tamattu’. It is the form that the prophet (may the peace and blessings of Allaah be upon him) encouraged his followers to perform. Even if a pilgrim makes intentions to perform Qiran or Ifraad he is allowed to change his intentions to Tamattu’; he can do this even after he has performed Tawaf and Sa’yi.

When the Prophet (may the peace and blessings of Allaah be upon him) performed Tawaf and Sa’yi during the year of the Farewell Hajj with his companions, he ordered all those who hadn’t brought sacrificial animals to change their intentions for Hajj to intentions for Umrah. cut their hair, and disengage from Ihram till Hajj. He said, ” If I hadn’t brought the sacrificial animal, I’d have done what I’ve ordered you to do.”

The Umrah

If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.

Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing postnatal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rakaas which are made each time Wudhu is performed.

When he finishes his prayer he should say:

“Here I am for Umrah, here I am, Oh Allaah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner.” [Talbeeyah].

A man raises his voice when saying this and a woman says it so that only one beside her may hear her.

One in Ihram should say the Talbeeyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allaah for His pleasure, for Heaven and seek refuge in Allaah’s mercy from Hellfire.

One should say the Talbeeyah during Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrah Al-Aqaba on the Eid day.

When a pilgrim enters the Holy Mosque he puts forth his right foot first and says:

“In the name of Allaah, may peace and blessings be upon the Messenger of Allaah. Oh Allaah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allaah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan.”

He approaches the Black Stone, touches it with his right hand and kisses it. If this isn’t possible, he should face the Black Stone and point to it.

It is best not to push and shove, causing harm and being harmed by other people.

When touching the Stone, a pilgrim should say the following:

“In the name of Allaah, Allaah is the greatest. Oh, Allaah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad (may the peace and blessings of Allaah be upon him).”

A pilgrim must walk, keeping the Ka’bah on his left. When he reaches the Rukn Al Yamani he should touch, but not kiss it, and say:

” Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell fire. Oh Allaah, I beg of You for forgiveness and health in this life and in the Hereafter.”

Each time he passes the Black Stone he should say: “Allaah is the Greatest.”

During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allaah, and recitation of Quran. This is because Tawaf, Sa’yi, and Stoning the Jamrah have been devised for the purpose of mentioning Allaah.

During this Tawaf it is necessary for a man to do two things:

1. Al-ldhtebaa’ from the beginning of Tawaf until the end. Al-ldhtebaa’ means placing the middle of one’s Reda’ under his right arm and the ends of it over his left shoulder.

When he is finished performing Tawaf, he may return his Reda’ to its original state because the time for Idhtebaa’ is only during Tawaf.

2. Al-Raml during the first three circuits. Al-Raml means speeding up one’s pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.

When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites:

“And take ye the station of Abraham as a place of Prayer” Chapter 2, Verse 125 [2:125].

He prays two short Rakaas, as close as conveniently possible, behind Maqam Ibrahim. During the first Rakaa he recites Surah Al-Kafirun [Chapter 109] and during the second one Surah Al-lkhlas [Chapter 112].

When he completes the two Rakaas he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa’a and when he nears As-Safaa he recites:

“Verily As-Safaa and Al-Marwah are among the shrines of Allaah ” [2:158].

He ascends As-Safaa until he is able to see the Ka’bah. Facing the Ka’bah and raising his hands, he praises Allaah and makes any supplications he chooses. The Prophet (may the peace and blessings of Allaah be upon him) prayed thus: “There is no Deity but Allaah alone,” three times, supplicating in between.

He descends As-Safaa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the Qibla, raises his hands and repeats what he said on As-Safaa. He descends Al-Marwah heading towards As-Safaa, taking care to walk where walking is designated, and run where running is designated.

He continues this procedure until he completes seven laps. Going from As-Safaa to Al-Marwah is a lap and returning is another lap.

During his Sa’yi he may recite what he wills of supplications, recitation of Qur’an, and mentioning Allaah.

In completion of Sa’yi he shaves his head. A woman clips her hair the length of a finger tip.

Shaving is preferable, except when Hajj is near and there isn’t sufficient time for hair to grow back. In this case it’s best to clip so that hair will remain for shaving during Hajj.

With that, Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.

The Hajj

In the forenoon of the eighth day of Dhul-Hijja, a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says:

” Here I am for Hajj. Here I am, oh Allaah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners.”

If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying:

“If I am prevented by any obstacle my place is wherever I am held up.”

If he has no such fear, he doesn’t make this condition.

A pilgrim goes to Mina and there prays Dhuhr, Asr, Magrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.

When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allaah and makes as many supplications as possible while facing the Qibla.

The Prophet (may the peace and blessing of Allaah be upon him) prayed thus:

“There is no Deity but Allaah alone. He has no partner. All dominion and praise are His and He is powerful over all things.

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allaah’s grace and abundant gifts. This will strengthen his hope in Allaah.

He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafah.

At sunset he goes from Arafah to Muzdalifah and there prays Magrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Magrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allaah till just before sunrise.

If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd.

Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:

  • a) He throws seven consecutive pebbles at Jamrah Al-Aqaba which is the closest monument to Makkah, saying “Allaah is the Greatest,” as he  throws each pebble.
  • b) He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamati and Qiran.
  • c) He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger tip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations.

He goes to Makkah to perform Tawaf Al-lfadha and Sa’yi, also for Hajj. It is Sunnah to put perfume on before going to Makkah.

With the completion of this Tawaf and Sa’yi, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations.

After performing Tawaf and Sa’yi, he returns to Mina to spend the nights of the eleventh and twelfth days there.

He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah Al-Aqaba. Each one should be stoned with seven consecutive pebbles accompanied by Takbeer. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.

If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf Al-Wadaa, which is seven circuits around the Ka’bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf Al-Wadaa.

Visiting The Prophet’s Mosque

1. A pilgrim goes to Madina before or after Hajj with the intention of visiting the Prophet’s mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.

2. Upon reaching the mosque he prays two Rakaas of salutation or performs any obligatory prayer that is due.

3. He goes to the grave of the Prophet (may the peace and blessings of Allaah be upon him) and he stands before it. He greets him saying the ” May the peace, mercy, and blessings of Allaah be upon you, oh Prophet. May Allaah grant you a good reward on behalf of your people. “

He takes a step or two to his right to position himself before Abu-Bakr and greets him saying : “May the peace, mercy, and blessing of Allaah be upon you. oh Abu-Bakr, Caliph of the Messenger of Allaah. May Allaah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”

Then he takes a step or two to his right to position himself before Umar and greets him saying: ” May the peace, mercy and blessings of Allaah be upon you, oh Umar, Prince of the believers. May Allaah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”

4. In a state of purity, he goes to pray in Qubaa Mosque.

5. He goes to Al-Baqee to visit Uthman’s grave (may Allaah be pleased with him). He stands before it and greets him saying:

“May the peace, mercy and blessing of Allaah be upon you, oh Uthman Prince of the believers. May Allaah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”

He greets any other Muslims in Al-Baqee.

6. He goes to Uhud and visits the grave of Hamza (may Allaah be pleased with him) and the other martyrs there with him. He greets them and preys to Allaah to grant them forgiveness, mercy, and pleasure.

Notification

The following is incumbent upon the Muhrim for Hajj or Umrah:

1. That he be committed to Allaah’s religious obligations upon him such as prayer in its time (in congregation for men).

2. That he avoids what Allaah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj ~ [2:197].

3. That he avoids harming the Muslims with words or actions within the Masha’ir or elsewhere.

4. That he avoids all of the restrictions of Ihram:

a. He shouldn’t cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.

b. He shouldn’t perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.

c. He shouldn’t touch, kiss, etc. his spouse out of passion and, even worse, shouldn’t have sexual intercourse.

e. He shouldn’t be wed or propose to a woman for himself or others.  He shouldn’t wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.

The following pertains specifically to men:

a) He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head.

b) He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Ezar or sandals can he wear trousers or shoes.

c) He cannot wear anything with the same qualities of the above mentioned such as an Abea’, Qubaa, hat, undershirt, etc.

It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid.

It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.

A woman cannot wear a Niqab or Burqa’. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.

Allaah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.

By the needy before Allaah, Muhammad As-Salih Al-Uthaimeen


Glossary

Abaya’: cloak like, woolen wrap.
Abu Bakr: first Muslim Caliph.
Al-Baqee’: a place in Madina.
Al-ldhtebaa:placing the middle of the Reda’ under the right arm and the ends of it over the left shoulder during Tawaf.
Al-lkhlas: Chapter 112 (Purity of Faith).
Al-Kafirun: Chapter 109 of the Qur’an ( Those who reject Faith).
AlMarwah: name of the hillock where a Muslim begins Sa’yi.
Al-Raml: walking quickly but with small steps during the first three circuits of Tawaf.
Arafah: the most important stop during Hajj, located beyond Muzdalifah.
Ar-Ramy– The Stoning.
As-Safaa: name of the hillock where a Muslim ends his last lap of Sa’yi.
Asr: the afternoon prayer.
Burqa’: a face veil like a Niqab.
Dhul-Hijja: the twelfth month of the Islamic calendar.
Dhuhr: the noon prayer.
Eid: celebration for Muslims.
Ezaar: lower cloth of Ihram.
Fajr: dawn prayer.
Hajj: official Muslim pilgrimage to Makkah.
Hamza: one of the Prophet’s uncles and a martyr during the battle of Uhud.
Ifraad: isolated form of Hajj.
Ihram: the ceremonial state of making Hajj or the Hajj garments themselves. Isha night prayer.
Jamrah: Monument in Mina.
Jamrah Al-Aqaba: the monument closest to Makkah.
Ka’bah: the house of Allaah in the Holy Mosque in Makkah.
Magrib: dusk prayer.
Maqam Ibrahim: the stepping stone of the prophet Abraham.
Mes’aa: the stretch between As-Safaa and Al-Marwah.
Masha’ir: ceremonial shrines.
Mina: one of the ceremonial shrines, a valley near Makkah.
Muhammad– the last of the prophets, the prophet of Islam.
Muhrim: a person in Ihram.
Mutamati: a pilgrim performing Hajj Tamattu’.
Muzdalifah: one of the ceremonial shrines of Hajj, between Mina and Arafah.
Namira: mosque in Mina.
Niqab: a face veil revealing the eyes through slashes
Qiran: a pilgrim performing Hajj Qiran.
Qibla: the direction Muslims face to pray.
Qiraan: Accompanied form of Hajj.
Quba: a mosque in Madina, used to be on the outskirts.
Qur’an: the Book of Allaah.
Rakaa: a unit of prayer.
Reda’: the upper cloth of Ihram.
Rukn Al-Yamani: the corner of the Ka’bah which faces Yemen.
Sa’yi: the walk made between As-Safaa and Al-Marwah.
Sunnah: way of the Prophet.
Surah: a chapter of the Qur’an.
Takbeer: saying “Allaahu Akbar (“Allaah is Greatest”)
Talbeeya: the supplication a Muslim recites once he is in Ihram and has made his intention.
Tamattu’: enjoyable form of Hajj.
Tarwiyya: the eighth of Dhul-Hijja.
Tawaf: circumambulation of the Ka’bah
Tawaf Al-lfadha: tawaf for Hajj.
Tawaf Al-Wadaa: farewell Tawaf.
Uhud: the name of a mountain in Medina and the site of the battle by this name.
Umar: the second Muslim Caliph and first Prince of the believers.
Umrah-minor Hajj: the combination of Tawaf and Sa’yi.
Uthman: the third Muslim Caliph and second Prince of the believers.
Wudhu: ablution.

Related Beneficial Audio:

Important Fatwas regarding the rites of Hajj and Umrah – Shayk Ibn Baaz

Important Fatwas regarding the rites of Hajj and Umrah
Dictated By His Eminence Shaikh Abdul Aziz Bin Abdullha Bin Baz
Published by the Islamic Ministry (Riyadh)

Click the below link to read or download PDF

Important Fatwas regarding the rites of Hajj and Umrah – Shayk Ibn Baaz [PDF]

45 Important Questions answered by Imam Ibn Baz rahimahullaah

The Fiqh of Hajj – Shaykh al Albanee

Taken from Silsilah Ahadeeth As-Saheehah & Silsilah Ahadeeth Ad-Daeefah of The Muhaddith, Shaykh, Allamaah Muhammad Nasiruddeen al-Albaani Rahimahullaahu Ta’ala

Translated byAbbas Abu Yahya

The Excellence of Hajj

No. 1185 & 1200 – On the authority of Ibn Abbas in a narration ascribed to the Prophet: – sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

Not Leaving Off Hajj for More than Five Years

No. 1662 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’

Silsilah-Saheehah

Shaykh Albaani said:

Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying:

Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’

No. 1264 – On the authority of Jaabir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘The goodness of Hajj is feeding people and good speech.’

No. 1820 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

Ihram

What is Avoided in Hajj is that which is Avoided in Umrah

No.2765 – On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said: ‘What do you order me to do, O Messenger of Allaah, in my Umrah?’ Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >> So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked the question about Umrah?’ The man said: ‘Here I am.’ So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as you can and whatever you used to do for your Hajj, then do that in your Umrah.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do, make’) which means: ‘To leave something,’ because the clarification meant what a Muhrim keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an action in itself.’

The Prohibition of the Woman in Ihram Covering her Face with a Scarf

No. 2930 – On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah barefoot and unveiled. So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’ They said: She vowed to walk to the Ka’bah barefoot and unveiled! So he said:

‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘In this hadeeth there are some important benefits, from them:

That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth:

‘A woman in Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’

[Narrated by Bukhari and Muslim.]

[Important note: Shaykh al-Albaani said in his book: ‘The Rites of Hajj and Umrah’ (p.12)

‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab, which she throws over her head and it sits on her face. What is correct is that it can touch her face, but she cannot tie it to her face.

This is similar to what Ibn Taymeeyah -Rahimahullaah said.]’

No. 2617 -The Messenger – sallAllaahu alayhi wa sallam said:

‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

The Permissibility of the Person in Ihram Covering his Face if Needed.

No. 2899 – On the authority of Uthmaan bin ‘Affan –RadiAllaahu anhu- that

‘The Prophet – sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’

Saheeh
Silsilah-Saheeha

On the authority of Abdullaah bin ‘Aamir bin Rabeeh that

he saw ‘Uthmaan bin ‘Affan in a village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s day while he was a Muhrim (in the state of Ihram).

Its chain is authentic.

Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to the Companion) at ‘Uthmaan, as is apparent. This is because there is nothing that conflicts with the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi wa sallam- did.

This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the Prophet -sallAllaahu alayhi wa sallam. Do you not also see that there is no difference between what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert the issue saying that the Marfoo’ precedes the Mawqoof.

The truth is that both of them are authentic, so neither of them opposes the other. Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent Imaams which permit the person in a state of Ihram to cover his face if need be. Ibn Hazm uses these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance. Al-Bayhaqi also narrated some of these Aathaar (5/54)

This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallamregarding the person who dies while in a state of Ihram:

‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his face or head.’

Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).

This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is regarding the living, so it (i.e. the ruling) is different.’

What Animals are Permissible for the Muhrim to Kill

No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a predatory bird, a rat, scorpion and a voracious dog.’

Saheeh

Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam.

Shaykh Albaani said:

‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of killing them. It is not to be understood from this that it is recommended or obligatory to kill them or that it is better leave off killing them.’

Talbeeyah

No. 830 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’

No. 1500 – On the authority of Abu Bakr as-Siddeeq who said that

the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked: ‘What is the best Hajj?’

He answered ‘The one where you raise your voice reciting the Talbeeyah and you slaughter an animal.’

No. 1621 – On the authority of Abu Huraira in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘A person does not ever make Talbeeyah except that he is given glad tidings, nor does a person ever say Takbeer except that he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

Mina

No. 804 – On the authority of Ibn Abbas: the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’bah) every night from the nights of Mina.’

Tawwaaf

No. 2725 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam- saying:

‘Whoever makes seven circuits of Tawwaaf around the House (Ka’bah) and prays two Rakats, it is the same as freeing a slave.’

Salutation of the House – for the person not in Ihram- is Two Rakah

The Hadeeth has no chain – La Asl laha
No.1012 ‘Salutation of the House is done with Tawwaaf.’
The Hadeeth has no chain – La Asl laha

Silsilah-Daeefah

Shaykh Albaani said:

‘I say: I do not know, neither from the sayings or actions of the Sunnah, that which attests the meaning of this hadeeth other than the general evidences which mention praying before sitting in the Masjid which then include the Masjid al-Haraam.

The assertion that salutation of the Masjid al-Haraam is the Tawwaaf opposes the general evidence previously mentioned. So, this salutation cannot be accepted until it can be affirmed and how inconceivable is that? Especially as – due to experience – it is not possible for the person entering the Masjid al-Haraam during the days of the sacred seasons to perform the Tawwaaf every time he enters it, so praise be to Allaah Who has made the matter easy.

<<And He has not placed any burden upon you in your religion>>

Indeed what must be brought to attention here regarding this verdict is that it is for the person who is not a Muhrim. As for the person who is in Ihram then the rightful Sunnah is that he begins with the Tawwaaf and then the two Rakah after it.’

The Hajj Pilgrimage is Only Made to the House of Allaah

Da’eefah No. 265 Mawdoo- Fabricated

‘O Abu Huraira! Teach the people the Quran and learn it, because if you died upon that, the Angels would visit your grave just as they visit the Ancient House (Ka’bah). Teach the people my Sunnah, even if they dislike it. If you would like not to stop on the bridge on the Day of Judgement, even for the blink of an eye until you enter Paradise, then do not innovate with your opinion.’

Mawdoo- Fabricated
Silsilah-Daeefah

Shaykh Albaani said:

‘Ibn al-Jawzi mentions this narration in his book ‘al-Mawdoo’aat’ (The Fabricated Ahadeeth) (1/264) and he said: ‘Not authentic and Abu Hammam (one of the narrators) is Muhammad bin Mujeeb.

Yahya said: ‘He is a liar.’

Abu Haatim said: ‘He is lost in hadeeth (i.e. rejected).’

As-Sooyuti brings a similar narration but mentions the wording: ‘If death comes to you and you are in this state then the Angels perform Hajj (pilgrimage) to your grave just as the believers perform Hajj to the House of Allaah, the Haraam.’

As-Sooyuti remained silent about this; but I have a more severe hatred for this wording than the first – due to what it mentions about performing Hajj to a grave – as it is an innovated statement which has no origin in the Sharia’. Also, performing Hajj to a visited thing other than the House of Allaah, the Haraam, is not mentioned in the Sharia’.

As for performing Hajj (Pilgrimage) to graves, then that is done by Ahl-ul-Bida’ (the people of Bida’) who aggrandize graves to extreme by journeying to them, spending nights there, performing Tawwaaf around them, making Dua’, begging and imploring of the graves and other similar things which are all symbols of the Hajj. Some of them even authored a book entitled ‘The Rites of Making Hajj to Shrines and Graves’ as a refutation of what Shaykhul-Islaam Ibn Taymeeyah mentioned in his books!!

This is major misguidance and no Muslim who has smelt the fragrance of pure Tawheed will doubt that this is the thing most disliked by the Messenger -sallAllaahu alayhi wa sallam-. So how can it be conceived possible that the Messenger -sallAllaahu alayhi wa sallam- made this statement: ‘the Angels would visit your grave just as they visit the Ancient House (Ka’bah).’ O Allaah! Indeed the heart testifies that the Prophet -sallAllaahu alayhi wa sallam- never said even one of the letters from this statement. May Allaah disfigure the one who fabricated this.’

Raml

The Sharia’ Reasoning for the Brisk Walk During Tawwaaf

No. 2573 – On the authority of Ibn Abbas –RadiAllaahu anhu- ‘The Quraish said: ‘Indeed Muhammad and his Companions have been weakened by the fever of Yathrib.’ So in the year the Messenger of Allaah – sallAllaahu alayhi wa sallam – performed Umrah he said to his Companions: ‘Walk briskly around the Ka’bah so the Mushrikeen can see your strength.’ So when they walked briskly the Quraish said: ‘It has not weakened them.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘This chain is Saheeh according to the conditions of Imam Muslim. Bukhari narrates it without a complete chain in his ‘Saheeh’ (5/86) on the authority of Hamad bin Salamah in a narration similar to this, as does Hamad bin Zayd in a narration on the authority of Ayoob whose wording is as follows:

‘The Prophet -sallAllaahu alayhi wa sallam- commanded them to walk briskly for three circuits and walk calmly between the two corners so the Mushrikeen could see their strength and patience.’

So the Mushrikeen said: ‘These are those whom you claimed had been weakened by the fever. They are stronger and more patient than such and such!’

In ‘al-Musnad’ (1/305) via another chain which is narrated on the authority of Abu Tufail from Ibn ‘Abbas that when the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped at a place not far from Makkah called ‘Marra az-Zahran’ on his way to Umrah, it reached the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- that the Quraish were saying: What has caused them to come here feeble and thin?

So his Companions said: ‘If we slaughter our camels, eat from their meat and make a broth from its soup, then we will be relaxed when we enter upon the people tomorrow.’

The Messenger said: ‘Do not do that, but gather your provisions and bring them to me.’ So they gathered them for the Messenger -sallAllaahu alayhi wa sallam- and spread out a tablecloth made from leather. They ate, and had eaten satisfactorily, then left and every one of them took some in their sacks. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- turned and went ahead until he entered the Masjid – and the Quraish were sitting near the black stone. The Messenger -sallAllaahu alayhi wa sallam- uncovered one of his shoulders through his top garment then said: ‘Do not let the people see you as deficient/weak.’

He touched the corner and entered Tawwaaf, passing by the Yemeni corner and walking to the Black Stone.

The Quraish said: ‘Just walking in the Tawwaaf does not please them, but they leap and jump like gazelles.’

The Messenger -sallAllaahu alayhi wa sallam- did that for three circuits and so it became the Sunnah.

Abu Tufail said: ‘Ibn ‘Abbas informed me that the Prophet -sallAllaahu alayhi wa sallam- did this in his farewell Hajj.’

Its chain is also authentic according to the conditions of Imam Muslim.

It was also narrated by al-Bayhaqi in his book ‘Dala’il an-Naboowa’ (3/3/1) through two routes. Muslim narrated it (4/64) by way of al-Jareeri on the authority of Abu Tufail with a similar narration and it has been researched in ‘al-Irwaa’ (4/315).

It was also narrated via ‘Atta on the authority of Ibn Abbas who said: ‘Indeed the Messenger of Allaah -sallAllaahu alayhi wa sallam- walked, and he walked briskly, around the House (Ka’bah) to show the Mushrikeen his strength.’

Benefit: Perhaps someone might say: ‘If the Sharia’ reason for the brisk walk during the Tawwaaf was to show the Mushrikeen the strength of the Muslims, then can it not be said that as the reason for doing the action has ceased, then the legislation of the brisk walk should cease
too?’

The answer: No, because the Prophet – sallAllaahu alayhi wa sallam – walked briskly in his Tawwaaf after that first Umrah, in his farewell Hajj, as is mentioned in the long hadeeth of Jabir and by other than him, such as this hadeeth of Ibn Abbas with the previous narration of Abu Tufail. This is why Ibn Hibban said in his book ‘Saheeh’ (6/47 al-Ihsaan): ‘So this objection has been cleared up and the brisk walk during Tawwaaf remains prescribed upon the Ummah of al- Mustafa – sallAllaahu alayhi wa sallam – until the Day of Judgement.’

Iltizaam

No.2138- On the authority of Abdullaah bin ‘Amr who said

the Messenger – sallAllaahu alayhi wa sallam used to place his chest, face, forearms and hands between the Black Stone and the door of the Ka’bah in his Tawwaaf.’

Arafat

No. 2551 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘

There is no other day in which Allaah frees more slaves from the fire than the Day of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He says: ‘What do these people want?’

Jamaraat

No. 2515 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘If you stone the Jamaar (pillars) it will be as light for you on the Day of Judgement.’

No. 1437 – The Messenger – sallAllaahu alayhi wa sallam said: ‘Stone the Jamarah with pebbles the size of chick peas.’

Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah

No. 2144 – On the authority of al-Fadl bin Abbas who said

the Messenger of Allaah – sallAllaahu alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah: ‘You should be tranquil.’ He said this while he was preventing his female camel from speeding until he entered Mina and descended in a place between Mina and Muzdalifah. Then he said: ‘You should take pebbles the size of chick peas, with which you can stone the Jamarah.’

Then al-Fadl said: ‘and the Prophet -sallAllaahu alayhi wa sallam- was demonstrating with his hand just as when a person throws.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Nisa’ee wrote a chapter heading for this hadeeth saying: ‘From where does one collect the pebbles?’ indicating by this that collecting pebbles takes place in Mina and the hadeeth regarding this is clear. This is because the Prophet -sallAllaahu alayhi wa sallam- ordered them to do this when he stopped at a place called ‘Muhassir’, while he was in Mina, as is mentioned in the narration of Muslim and al-Bayhaqi.

What also indicates this is the apparent hadeeth of Ibn ‘Abbas who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqabah while he was on his she-camel: ‘Collect small stones for me.’

So I collected small pebbles for him which were like chickpeas and when I placed them in his palm, he said:

‘The likes of these (type and size stones), O you people. Beware of exaggerating in the Deen, as indeed what destroyed those before you was exaggeration in the Deen.’

Narrated by Nisa’ee, al-Bayhaqi and Ahmad (1/215,247) with an authentic chain.

Indeed the evidence here is his saying: ‘early at ‘Aqabah’ by which he means the early morning in which you stone the large Jamarat al-‘Aqabah, and from what is apparent from the hadeeth is that the act of collecting the pebbles took place in Mina, near the Jamarah. As for what people do today, collecting pebbles in Muzdalifah, we do not know an origin for it in the Sunnah, rather it opposes these two ahadeeth and it contains burden and inconvenience with no benefit.’

Does the Person Performing Hajj Walk to the Jamarah to Stone it?

No. 2072 – On the authority of Ibn Umar –RadiAllaahu anhu- that

‘The Prophet -sallAllaahu alayhi wa sallam- would walk to the Jamarah if he wanted to stone it; he would walk to it and walk back from it.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Tirmidhi said at the end of this hadeeth: ‘Most of the people of knowledge implement this hadeeth while some of them say: He would ride on the day of an-Nahr (slaughtering) and would walk for the days other than the day of an-
Nahr.’

Tirmidhi continues: ‘It is as if the person who said this statement intended to follow the Prophet – sallAllaahu alayhi wa sallam- in his action, because indeed what is narrated of the Prophet – sallAllaahu alayhi wa sallam- is that he rode on the day of an-Nahr to go to stone the Jamarah and only Jamarat ul-‘Aqabah is stoned on the day of an-Nahr.’

I say (Albaani): As for the Prophet -sallAllaahu alayhi wa sallam- stoning the Jamarat ul- ‘Aqabah while he was riding, then this is mentioned in the long hadeeth of Jaabir cited in the book ‘The Hajj of the Prophet -sallAllaahu alayhi wa sallam’ from the narration of Muslim and others. This is why the hadeeth of Ibn Umar (above) that when the Prophet intended ‘to stone the Jamarat, he would walk to it and walk back from it’ is explained to mean other than the stoning of the day of an-Nahr, thereby reconciling this hadeeth of Ibn Umar with the hadeeth of Jaabir, and Allaah knows best.

Then I came across that which supports this opinion, from the narration of Abdullaah bin Umar on the authority of Nafi’ with the wording: ‘On the authority of Ibn Umar: that he used to come to the Jamaar during the three days after the day of an-Nahr, going back and forth walking and he mentioned that the Prophet -sallAllaahu alayhi wa sallam- used to do that.’

Narrated by Abu Dawood(1969) and Ahmad 92/156)

In another narration by Ahmad (2/114,138):

Ibn Umar used to stone the Jamarat ul-‘Aqabah while riding on his animal on the day of an- Nahr and he never used to go to the other Jamaarat after that except that he would go back and forth walking. He asserted that the Prophet -sallAllaahu alayhi wa sallam- never used to go back and forth to the Jamaarat, except on foot.’

Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women

No. 239 – On the authority of Ibn Abbas –RadiAllaahu anhu- who said that: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When you stone the Jamarah, then everything except women becomes permissible.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: In this hadeeth is a clear proof that when the person on Hajj has stoned the Jamaarat al- ‘Aqabah then all the prohibitions of Ihraam are lifted except for the prohibition of intercourse with women; this is not permissible for him as has been unanimously agreed.’

Slaughter

No. 805- On the authority of Jaabir who said: we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

After the Completion of Hajj

No.1379 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘When you have completed your Hajj then you should hasten your journey to your family, since it is greater in its reward.’

No. 1451- On the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘Appreciate this House (Ka’bah) since it has been destroyed twice and the third time it will be raised up.’

No. 883- On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

the Messenger of Allaah – sallAllaahu alayhi wa sallam used to carry Zam-Zam water in leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’

The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave

No. 2497 – On the authority of ‘Aasim bin Humaid as-Sakooni –RadiAllaahu anhu- that when the Prophet -sallAllaahu alayhi wa sallam- sent Mu’adh to Yemen, he came out with him to advise him. Mu’adh was riding and the Messenger -sallAllaahu alayhi wa sallam- was walking next to his riding animal. When the Prophet -sallAllaahu alayhi wa sallam – had advised him he said: O Mu’adh! Indeed you might not meet me after this year and perhaps you will pass by my Masjid and my grave.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: ‘Dr. al-Booti uses this hadeeth in the last part of his book ‘Fiqh as-Seerah’ as evidence for the permissibility of visiting the Prophet’s -sallAllaahu alayhi wa sallam- grave – claiming that Ibn Taymeeyah rejects this visiting!

Even though we do not oppose his use of this proof, as it is indeed clear, we notify the readers that this is a false claim and a lie against Ibn Taymeeyah -Rahimullaah. Indeed his books make clear and abundant mention of its legality and he even expounded on how to visit the grave.

What Ibn Taymeeyah rejected was intending a journey to visit the grave as is the meaning of the hadeeth: ‘Do not undertake a journey except to three Masajid…’ which I have explained in detail with the sayings of Ibn Taymeeyah himself in my refutation of al-Booti entitled: ‘In defense of the Prophetic hadeeth.’ So what does the doctor intend by persisting with this slander which is even in the latest print of his book? Intelligent readers know the answer.’

No. 45 – ‘Whoever performs the Hajj of the House (Ka’bah) and does not visit me has indeed treated me badly.’

Fabricated- Mawdoo
Silsilah-Daeefah

Shaykh Albaani said:

‘Benefit: From what indicates its being fabricated is that ill-treatment of the Prophet – sallAllaahu alayhi wa sallam- is from the major sins, if not disbelief. So if the one who does not visit the Prophet -sallAllaahu alayhi wa sallam- has committed a great sin, then this necessitates that this visit is obligatory, like Hajj, which no Muslim would say. This is because even though visiting the Prophet -sallAllaahu alayhi wa sallam- is from the actions that bring one closer to Allaah, it does not exceed the status of being only recommended by the scholars. So how can it be that the one who leaves off visiting it is harsh to the Prophet -sallAllaahu alayhi wa sallamand is one who turns away from him!?’

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, His family, his companions and all those who follow his guidance.