Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel

Hajj And Umrah Guide -  Compiled by Talal Ahmad al-Aqeel Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

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Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel [PDF] [81 Pages]

Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Hajj And Umrah Guide -  Compiled by Talal Ahmad al-Aqeel - References

This book has illustrative pictures related to the Rites of Hajj and Umrah  for easy comprehending of the things

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)

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

45 Important Questions answered by Imam Ibn Baz rahimahullaah

Indispensable implication of Sunnah and caution against Innovation : Ibn Baz

Printed and Published by : Presidency of Islamic research, Ifta propogation, and Guidance
Riyadh, Kingdom of Saudi Arabia.

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All praise be to Allâh who completed the religion for us, perfected the blessing on us and chose Islam as our religion. May the blessings and peace be upon His slave and Messenger, who called upon people to obey his Lord and cautioned against extravagance, innovation and disobedience; and may Allâh bless his posterity, his companions and those who follow his footsteps till the Day of Judgement.

I have been acquainted with the article published on the first page of the weekly magazine Edarat of Kanpur , an industrial city of Uttar Pardesh in India , which contains an implied campaign against the Kingdom of Saudi Arabia , its adherence to the Islamic creed, and its opposition to innovations. The writer alleges that the creed of the Salaf (early adherents to Islam) which is held by Saudi Kingdom does not agree with the Sunnah. By this, the writer aims at creating division amongst the Ahl-as-Sunnah and encouraging the innovations and superstitions. This attitude, no doubt, is most abominable and dangerous and aims at offending the Religion of Islam and spreading innovations and deviations from the truth. Furthermore, the article concentrates clearly on the subject of celebrating the Prophet’s birthday as an excuse to discuss the creed of the Kingdom and its rulers. Therefore, I consider it necessary to enlighten the people on this subject. So seeking help of Allâh, I say:

It is not permissible to celebrate the birthday of the Messenger صلى الله عليه وسلم or somebody else. In fact, it must be stopped, as it is an innovation in the religion. Allâh’s Messenger صلى الله عليه وسلم neither celebrated it, nor commanded others to do this for himself; or for anyone who died before him amongst the Prophets, or for his daughters, or his wives, or his other relatives. The rightly-guided Caliphs, the Companions of the Prophet صلى الله عليه وسلم or the Successors who rightly followed them did not celebrate this event, nor did anyone of the Muslim scholars in the centuries before.

They knew the Sunnah of the Prophet صلى الله عليه وسلم best, they loved him more, and followed the Shari’ah better than those who came after them. If celebrating his birthday was a good deed, they would have done it.

We are commanded to follow and forbidden to innovate. This is because of the perfection of the Islamic religion and the sufficiency of what Allâh and His Messenger صلى الله عليه وسلم have given us and are accepted by Ahl-as-Sunnah wal-Jama’ah. The Muslim community of the Companions and those who followed them in the best way.

It is related to the Prophet صلى الله عليه وسلم that he said:

” من أحدث في أمرنا هذا ما ليس منه فهو رد “

“He who innovates something in this matter of ours that is not of it, will have it rejected). (Transmitted by Al-Bukhâri and Muslim)

According to Muslim who reported:

” من عمل عملا ليس عليه أمرنا فهو رد “

“Whoever does an act which is not in agreement with our matter, will have it rejected.”

In another tradition, the Prophet صلى الله عليه وسلم said:

” عليكم بسنتي وسنة الخلفاء الراشدين المهديين من بعدي, تمسكوا بها وعضوا عليها بالنواجذ, وإياكم ومحدثات الأمور, فإن كل محدثة بدعة وكل بدعة ضلالة “

“You must keep to my Sunnah and of the Sunnah of the rightly-guided Caliphs, cling to it firmly. Beware of newly invented matters, for every new matter is an innovation and every innovation is misleading”.

He used to say in every Friday Khutbah (sermon, religious talk):

” فإن خير الحديث كتاب الله وخير الهدي هدي محمد صلى الله عليه وسلم وشر الأمور محدثاتها وكل بدعة ضلالة “

“The best discourse is the Book of Allâh and the best guidance is the guidance of Muhammad, the Messenger of Allâh, and the worst matter is that of innovation and every innovation is misleading”.

Thus, these Ahâdith (traditions) contain a strong caution against innovations and a warning that such an act is a deviation from the right course. The Prophet صلى الله عليه وسلم warned the people of the gravity of these innovations and of their bad consequences. There are many traditions adduced in this connection. And the Almighty has said:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا

“… And whatsoever the Messenger (Muhammad صلى الله عليه وسلم ) gives you, take it, and whatsoever he forbids you, abstain (from it), …” (V.59:7)

Allâh, the Most High said:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“… And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم ) commandment (i.e. his Sunnah – legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.” (V.24:63).

Allâh the Almighty said.

‏لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes in (the Meeting with) Allâh and the Last Day and remembers Allâh much.” (V.33:21)

And Allâh the Almighty said:

‏وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ

“And the first to embrace Islam of the Muhâjirun (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirun) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well- pleased with Him. He has prepared for them Gardens under which rivers flow ( Paradise ), to dwell therein forever. That is the supreme success.” (V.9:100).

And Allâh the Almighty said:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“… This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…” (V.5:3).

This verse decisively indicates that the Almighty Allâh has completed the religion for this Ummah, and has showered His blessings on them.

His Prophet صلى الله عليه وسلم passed away only after he had imparted the complete Message of Allâh to the Ummah as well as his legislations concerning sayings and deeds. He also stressed that all things invented by people and then attributed to the religion of Islam are innovations and to be rejected, even if their inventors did so in good faith.

It is established that the Companions of the Prophet صلى الله عليه وسلم and the righteous Successors after them warned the people against innovations as they add to Islam and legislate what is not permitted by Allâh, in line with the enemies of Allâh such as the Jews and the Christians who added to their religion and innovated what was not allowed by Allâh. Moreover, to admit innovation in Islam is to admit that Islam is incomplete and imperfect. Such a belief is not only an evil but contradicts the following verse: “This day have I perfected your religion for you,” and the sayings of the Prophet صلى الله عليه وسلم which warn us against innovations.

To celebrate the anniversary of the birth of Prophet صلى الله عليه وسلم and the others, means that the religion is not perfected by Allâh (the Glorious, the Almighty) for this Ummah, and the Messenger صلى الله عليه وسلم did not impart to the people what was necessary regarding their religious duties, till these late ones appeared and invented in the religion what is not permitted by Allâh, thinking that this would bring them nearer to Allâh.

Undoubtedly, this is a great danger and is tantamount to criticizing Allâh the Almighty and the Prophet صلى الله عليه وسلم ; whereas Allâh the Almighty has already completed the religion and perfected His Grace, and the Prophet صلى الله عليه وسلم has conveyed the Message openly and informed the Ummah of all such ways that will lead them to the Paradise and save them from Hell-fire.

According to an authentic Hadith, on the authority of Abdullah bin Amr bin Al-Aas, Allâh’s Messenger صلى الله عليه وسلم said:

” ما بعث الله من نبي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم وينذرهم شر ما يعلمه لهم “

“Allâh تعالى (the Almighty) did not send a Prophet but obliged him to lead his people to the best way which is known to him, and warn them against the worst which is known to him.” (Transmitted by Muslim)
It is well-known that our Prophet صلى الله عليه وسلم is the best of all the Prophets, the last and the most perfect of them regarding the way he conveyed the Message and advised his people.

Had the celebration of Milâd been an act of religion chosen by Allâh for His slaves, the Prophet صلى الله عليه وسلم would have either explained that to his people and would have celebrated it during his life, or his Companions would have done it. As these did not happen, it becomes clear that Islam has no concern with Milâd. On the contrary, it is one of the innovations against which the Prophet صلى الله عليه وسلم has warned his people as mentioned earlier.

A host of scholars have not only rejected the celebration of Milâd but have warned against it in view of the evidences given above.

According to the rule of the Islamic Shari’ah all matters regarding legalization or prohibition and all disputes among the people, should be referred to the Book of Allâh and the Sunnah of His Messenger صلى الله عليه وسلم in line with the saying of Allâh:

‏يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ

“O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم ), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger صلى الله عليه وسلم , if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” (V .4:59)

And Allâh the Almighty said:

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

“And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). (42:10)

Referring this issue back to the Book of Allâh, we find it ordaining upon us to follow Allâh’s Messenger صلى الله عليه وسلم in his commandments and warns us against whatever he prohibits. Furthermore it tells us that Allâh has perfected the religion for the people. So, as long as Milâd is not among the teachings of the Prophet صلى الله عليه وسلم , it cannot be a part of the religion which Allâh has perfected for us and asked us to adhere to by following the Prophet صلى الله عليه وسلم .

Again when we refer this issue back to the Sunnah of Allâh’s Messenger صلى الله عليه وسلم , we do not find either the Prophet or the Companions doing it by themselves or asking others to do it. So it becomes evident that Milâd, is not a part of religion, rather one of innovations and blind imitation of the people of the Scripture, i.e. the Jews and the Christians in their festivals. With this argument in mind, it becomes crystal clear for everyone having the least insight and inclination towards truth and justice, that celebrating any birthday has nothing to do with Islam. It is rather among the innovations which Allâh and His Messenger صلى الله عليه وسلم warned against emphatically.

A wise man must not be deceived by seeing a large number of people doing it throughout the world because the truth is known and recognized by the evidences of Shari’ah and not by the acts of a great number of people.

Allâh تعالى (the Almighty) says regarding the Jews and the Christians:

وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ

“And they say, `None shall enter Paradise unless he be a Jew or a Christian.’ These are their own desires. Say (O Muhammad صلى الله عليه وسلم ): `Produce your proof if you are truthful.”’ (V.2:111).

And the Almighty also said:

‏وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

“And if you obey most of those on earth, they will mislead you far away from Allâh’s path. They follow nothing but conjectures, and they do nothing but lie.” (V.6:116).

Most of these innovations, in addition to their innovatory nature, also do not usually escape from a number of other evils, such as mixed gatherings of men and women, songs accompanied by musical instruments. drinking intoxicants, narcotics and the like. They may also involve the worst thing i. e. the greatest Shirk, through showing exaggeration in Allâh’s Messenger صلى الله عليه وسلم and other saints and through praying to him, invoking his help or believing that he knows what is hidden and all similar claims which render a believer as an infidel. It is authentically reported that the Messenger of Allâh has said:

” وإياكم والغلو في الدين فإنما أهلك من كان قبلكم “

“Beware of extravagance in the religion: It has caused the people before you to perish”.

He also said:

” لا تطروني كما أطرت النصارى ابن مريم, إنما أنا عبد فقولوا عبد الله ورسوله “

“Do not lavish praise on me as the Christians did with the son of Maryam. I am just a slave. So simply say: The slave of Allâh and His Messenger”. (Transmitted by Bukhâri)

It is curious to note that a great many people participate most actively in these celebrations and defend them vehemently, while they sit back from attending the obligatory forms of worship such as daily and Friday prayers. They are not even ashamed of this, nor do they realize that they are committing a great evil.

Undoubtedly, this shows the weakness of their Faith, their short-sightedness, and the deeply ingrained rust on their hearts because of sins and disobedience. We ask Allâh’s protection for us and for all the Muslims.

It is even more astonishing to note that some people believe that Allâh’s Messenger صلى الله عليه وسلم is present at Milâd. Consequently they stand to greet and welcome him. That is not only a sheer lie but a worst form of ignorance, as the Prophet صلى الله عليه وسلم shall neither come out of his grave before the Day of Resurrection, nor shall he meet the people or attend their meetings. Instead, he shall remain in his grave till the Day of Resurrection while his soul rests at the highest of the high with his Lord in the most exalted and highest place.

Allâh تعالى (the Almighty) says:

‏ثُمَّ إِنَّكُمْ بَعْدَ ذَلِكَ لَمَيِّتُونَ. ‏ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

“After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” (V.23:15, 16).

And the Prophet صلى الله عليه وسلم said:

” أنا أول من يشق عنه القبر يوم القيامة وأنا أول شافع وأول مُشَفَّع “

“I am the first one to rise from the grave on the Resurrection Day and I will be the first intercessor and the first one whose intercession is to be accepted.”

The aforesaid evidences from the Qur’ân and Hadith prove beyond doubt that the dead people will come out of their graves only on the Day of Resurrection. All the scholars of Islam agree upon this. A Muslim should be aware of these things and must not be easily misled by the innovations and the superstitions created by the ignorant people with no authority from Allâh at all.

As for offering the blessings and greetings (Salât and Salâm) to the Prophet صلى الله عليه وسلم , they are among the most preferred and virtuous deeds in accordance with the Saying of Allâh:

‏إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Allâh sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad صلى الله عليه وسلم ) and also His angels too (ask Allâh to bless and forgive him). O you who believe! Send your Salat on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم ), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As- Salâm-o-Alaikum).” (V.33:56).

The Prophet صلى الله عليه وسلم has said:

” من صلى عليَّ واحدة صلى الله عليه عشرا “

“Whosoever sends blessings on me one time, Allâh sends blessings on him ten times”.

It is prescribed on all times, particularly at the end of each prayer. It is held obligatory at the last Tashahhud of each Salât (prayer) by most of the scholars. It is strongly required at a number of occasions such as immediately after Adhân, at the mention of the name of the Prophet صلى الله عليه وسلم , during the day of Friday and the night preceding it, according to a host of Ahâdith.

This is what I wanted to emphasize regarding this issue. I hope it will satisfy everyone whom Allâh has shown the light.

How sad it is to see some devoted Muslims, known for their strength of Faith and love for the Prophet صلى الله عليه وسلم organizing such innovatory celebrations.

Let us ask such people: Tell us, if you belong toAhl-as-Sunnah and follow the Prophet صلى الله عليه وسلم , whether he himself or one of his Companions or their Successors did this or is it no more than a blind-following of the enemies of Islam from among the Jews and the Christians and the like ؟

The love of the Prophet صلى الله عليه وسلم is not reflected by the celebration on his birthday, but by obeying him, believing in his teachings, keeping away from what he prohibited and by worshipping Allâh in the way he prescribed for us.

It is also reflected through offering Salat and Salâm to him from time to time, particularly at the mention of his name and during prayers.

The Wahhabiyya, as the writer tends to put it, are not new in rejecting all such innovations. Their creed is to hold fast to the Book of Allâh and the Sunnah of His Messenger صلى الله عليه وسلم ; to follow his footsteps and those of his rightly- guided Successors; to believe and practise what was propounded by the virtuous Predecessors and the Imâms of learning and guidance who were capable to issue religious injunction concerning the knowledge of Allâh, and His Attributes of perfection and dignity as shown in the Glorious Book and the authentic Ahâdith (traditions) of the Prophet صلى الله عليه وسلم and as wholeheartedly accepted by his Companions.

The Wahhabiyya believe in them, the way they are reported without any alteration, personification, exemplifying or negation of such attributes. They stick to the way of the Successors and their followers from among the people of learning, Faith and piety. They believe that the foundation of the Faith is to bear witness that there is none to be worshipped except Allâh and that Muhammad is the Messenger of Allâh. To them, this is the root of Faith and one of its most exalted branches as well.

They know in accordance with the consensus of the Muslims, that this root requires knowledge, acknowledgement and practice.

It implies that none is to be worshipped except Allâh the Almighty, Who has no associates at all. It further implies the negation of worshipping any other except Him. It shows why jinn and mankind were created; why the Messengers were sent and why the Books were revealed.

In addition, Ibâdah (worship) is not only complete submission and love but also complete obedience and veneration as well. Islam is the only religion prescribed by Allâh and disseminated by the Prophets and nothing, except it, is acceptable to Allâh whether in the past or the present. The one who submits his will to Allâh as well as to someone else beside Him, is a Mushrik (polytheist). The same is true for the one who prays to Allâh and someone else beside Him. As for the one who does not submit to Him, he is arrogant concerning his duties towards his Creator.

Allâh, the Almighty says:

‏وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities etc. i.e. do not worship Tâghût besides Allâh).” (V.16:36).

Thus the creed of the Wahhabiyya is based upon fulfillment of witnessing that Muhammad is the Messenger of Allâh and completely abandoning all innovations, superstitions and whatever goes against the Shari’ah.

This is what Sheikh Muhammad bin Abdul Wahhab رحمه الله believed and invited others to believe. Whoever accredits to him anything contrary to it, does not only lie but commits a great sin and claims what is totally unfounded. He will, no doubt, receive what Allâh has promised to all the fabricators of lies.

The Shaikh has shown – through a series of his well-known treatises and scholarly books on the topic of the “Declaration of Oneness: La ilaha illAllâh” – that no one deserves worship except Allâh the Almighty, and that this type of worship should be devoid of all sorts of Shirk whether big or small. Anyone who is aware of these writings, his way of preaching and calling people to Allâh and of the way of his pupils and disciples, can easily find out that his approach was not different from that of our virtuous Predecessors, the great Imâms of learning and guidance. Indeed, he has propounded what they did throughout their lives concerning the worship of Allâh Alone and leaving all innovations and superstitions aside.

This is the foundation of the Saudi regime and this view is held by the scholars of Saudi Arabia . The hard attitude shown by the Saudi government is directed only against the superstitions and innovations in contradiction with Islam, or the extreme type of extravagance which is totally prohibited by the Prophet صلى الله عليه وسلم . All Muslims, scholars and rulers of Saudi Arabia hold great respect and love for every Muslim regardless of his affiliation to any group or country in the world. They do reject all types of celebrations or gatherings which are based on innovation, with no authority from Allâh or His Prophet صلى الله عليه وسلم .
They oppose them because every new matter in the religion is an innovation and because the Muslims are commanded to follow, not to innovate. Islam is perfect and complete by itself.

It is in no need of any addition after what Allâh and His Prophet صلى الله عليه وسلم have ordained and what the Ahl-as-Sunnah wal-Jamâ’ah, from among the Companions, the Successors and their followers have already received. To forbid celebrating the birthday of the Prophet صلى الله عليه وسلم due to its innovative nature in addition to the signs of extravagance and Shirk normally associated with it, is not un-Islamic or derogatory to the Prophet صلى الله عليه وسلم . Instead, it is an act of obedience as the Prophet صلى الله عليه وسلم himself said:

” إياكم والغلو في الدين فإنما أهلك من كان قبلكم الغلو في الدين “

“Beware of the extravagance in matters of religion. Those before you have perished because of extravagance in the matters of religion”.

Again he said:

” لا تطروني كما أطرت النصارى ابن مريم, إنما أنا عبد فقولوا عبد الله ورسوله “

“Do not lavish praise on me as the Christians did with the son of Maryam. I am but a slave. So simply say: `Slave of Allâh and His Messenger.”‘

This is what I wanted to point out regarding the aforesaid article.

May Allâh help us and all the Muslims to understand His religion, to continually confirm us on it, stick to Sunnah and keep away from the innovation. Indeed He is Generous and Kind.

And may Allâh shower His blessings and mercy upon our Prophet Muhammad, his posterity and his Companions.

A Guide To Hajj, Umrah And Visiting The Prophet’s Masjid: Imam Ibn Baaz

A Guide To Hajj, Umrah And Visiting The Prophet's Masjid -  Imam Ibn Baaz

This book is published by Cooperative Office for Call & Guidance, Saudi Arabia
[Download the PDF eBook] – Which includes arabic text of Du’aas as well

1. Preface.
2. Important Advice.
3. Violations of Islam.
4. How to perform Hajj and ‘Umrah and visit the Prophet’s Mosque.
5. The Performance of ‘Umrah.
6. The Performance of Hajj.
7. Obligations During Ihram.
8. Visitation of the Prophet’s Mosque.
9. Errors Often Committed by Pilgrims.
10. What Is Required of the Pilgrim.
11. Some Supplications Which May Be Recited at ‘Arafat, at the Sacred sites and at other Places of Supplication.


Dear pilgrim brothers and sisters,

Assalamu alaikumwa rahmatullahi wa barakatuhu. Congratulations and welcome on your arrival at these sacred precincts, on this blessed journey as guests of Allah, the Most Merciful.

This brief but comprehensive Guide is presented to you to outline the obligatory rites of Hajj and ‘umrah with which you ought to be familiar. It begins with some important advice. This advice is, first of all, for ourselves, and then it is offered to you in accordance with what Allah, the Most High, says concerning those of His servants who receive salvation and success in this world and the Hereafter: “They counsel each other of the truth and counsel each other of patience.” It is further to put into practice His saying: “Cooperate with each other in goodness and fear of Allah, and do not cooperate in sin and transgression.”

We ask you to read this booklet before you begin the rites of Hajj in order that you may acquaint yourself with what is to be done. You will f Ind in It answers to many of your questions. We hope that you will keep this booklet with you as a reference for this year, and possibly for later years as well if It Is Allah’s will that you return again for Hajj.

We ask you to share this booklet with other Muslims in order that they may also benefit from reading its contents. We ask Allah to accept from all of us our Hajj, our striving, and our good deeds.

Wassalamu ‘alaikum wa rahmatullahi wa barakatuhu.

‘Abdul-‘Aziz bin ‘Abdullah bin Baz
President of Islamic Research,
IFTA and Propagation


Dear pilgrims, we praise Allah for having guided you to the hajj of His House and to the visit of the Sacred Precincts. May He accept from all of us our good deeds and increase His reward for us and for you.

The following advice is being offered to you in the hope that Allah will accept from all of us our hajj and our striving.

1. Remember that you are on a blessed journey. This journey, which is a migration toward Allah, is based on belief in His Unity (tawheed), on sincerity toward Him, on responding to His call, and on obedience to His commands. There is no greater reward than that of a hajj which is acceptable to Allah Ta’alah-the reward of the Garden of Paradise.

2. Be on your guard against the mischief of Satan, who intends to cause dissension among you. Love each other as brothers and avoid disputes and disobedience to Allah. Know that the Messenger of Allah (may peace and blessings of Allah be on him) said, “None of you has truly believed unless he likes for his brother what the likes for himself.”

3. Whenever you have a question concerning religious matters or concerning the hajj, ask knowledgeable Muslims until you receive a satisfactory answer. This is in accordance with what Allah has said: ” If you realize this not, ask of those who possess The Message.” it is also in accordance with what the Prophet (peace be on him) has said. “When Allah intends good for someone, He gives him understanding of the religion.”

4. Know that Allah has made certain acts fard (obligatory) and other acts sunnah (according to the practice of the Prophet, peace be on him). Allah does not accept a sunnah which violates some fard.

Some pilgrims ignore this fact when they harm believing men and women in their zeal to kiss the Black Stone, to hasten in their circuits around the K’abah, to make salah behind the Station of lbraheem, to drink from Zamzam,.and similar practices. These practices are sunnah.

To harm any believer in doing them is haram (prohibited). How is it possible to carry out a sunnah observance while doing a haram deed? Therefore, avoid hurting each other, and Allah will grant you His mercy and will increase your reward.

We would also like to emphasize the following:

(a) It is not fitting that a Muslim man performs his Salat next to, or behind a woman in the holy Mosque or at any other place if it is at all possible to avoid doing so. Women should pray behind men.

(b) The doors and entrances to the holy Mosque are for traffic and should not be blocked by people praying there, even though if it is to join the congregational prayer that may be in progress.

(c) It is not permissible to block the free flow of people around the K’abah by sitting near the K’abah, by praying near it, or by standing near the Black Stone, or al-Hijr or at the Station of lbraheem, especially when the place is crowded, as this is a source of harm to other people.

(d) While safeguarding the dignity of Muslims is a fard, kissing the Black Stone is a sunnah. A fard cannot be sacrificed for a sunnah. When the area is crowded, it is sufficient to point to the Black Stone, saying “Allahu akbar.” and to continue to move with the flow of people without causing a break in the lines. indeed, keeping an easy flow during circuits is the most commendable thing.

(e) It is not a sunnah to kiss the Yamani corner, but to touch it with the right hand, if it is not overcrowded, and say: “Bismillahi wal-lahu akbar. ” But if it is difficult to touch it, then move on, do not point to it with your hand, or say takbir. For it is not reported of the Prophet. It is mustahabb (good) to recite the following supplication in between the Yamani corner and the Black Stone:

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“Rabbana atina fid-donya hasanatan wa fil- akhirati hasanatan wa qina adhaban-nar”.

Finally, the best advice we can give you is that you follow the Book of Allah and the sunnah of His Messenger (peace be on him) in all what you do.

“Obey Allah and the Messenger in order that you may receive mercy.”


Brother and sister Muslim, you must be aware that there are matters which nullify your Islam. We will mention here the ten most common violations. Please be mindful of them.

The First

Associating partners with Allah (shirk). Allah, the Most High, says,

Truly, if anyone associates partners with Allah, Allah will forbid him the garden and his abode will be the Fire; the wrongdoers will have no helpers.”

Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of shirk.

The Second

Setting up intermediaries between oneself and Allah, making supplication to them, asking their intercession with Allah, and placing one’s trust in them is unbelief (kufr).

The Third

Anyone who does not consider polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself an unbeliever (kafir).

The Fourth

Anyone who believes any guidance other than the Prophet’s guidance to be more perfect, or a decision other than the Prophet’s decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghout) to the Prophet’s rule. Some examples of this are:

(a) To believe that systems and laws made by human beings are better than the Shari’ah of Islam; for example,

that the Islamic system is not suitable for the twentieth century.

that Islam is the cause of the backwardness of Muslims.

Or that Islam is a relationship between Allah and the Muslim. It should not interfere in other aspects of life.

(b) To say that enforcing the punishments prescribed by Allah, such as cutting off the hand of a thief or stoning an adulterer, is not suitable in this day and age.

(c) To believe that it is permissible to give a rule from that which Allah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such rulings to be superior to the Shari’ah he in effect affirms such a stand by declaring a thing which Allah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of Muslims, one who declares such things to be permissible is an unbeliever (kafir).

The Fifth

Anyone who hates any part of what the Messenger of Allah (may peace and blessings of Allah be on him) has declared to be lawful has nullified his lslam, even though he may act in accordance with it. Allah the Most High, says: “Because they disliked what Allah has revealed. their deeds are brought to nothing.”

The Sixth

Anyone who ridicules any aspect of the religion of the Messenger of Allah (peace be on him), or any of its rewards or punishments, becomes an unbeliever. Allah. the Most High, says: “Say: Do you ridicule Allah, His revelations and His Messenger? Make no excuse; you have disbelieved after your (profession of) faith”

The Seventh

The practice of magic included in this is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes by using black arts. One who engages in such a thing or is pleased with it is outside the pale of Islam. Allah the Most High, says, “The two (angels, Harut and Marut) did not teach anyone (magic) without warning them, ‘Indeed. we are a trial; then do not disbelieve.“‘

The Eighth

Supporting and aiding polytheists against the Muslims. Allah the Most High, says: “The one from among you who supports them belongs to them. Truly. Allah does not guide the people who do wrong.”

The Ninth

Anyone who believes that some people are permitted to deviate from the Shari’ah of Muhammad (peace be on him) is an unbeliever by the word of Allah, the Most High: “If anyone seeks a religion other than al-Islam it will not be accepted from him, and in the Hereafter he will by among the losers”

The Tenth

To turn completely away from the religion of Allah, neither learning its precepts nor acting upon it. Allah the Most High, says: “Who does greater wrong than the one who is reminded of the revelations of his Lord and turns away from them. Truly, We shall recompense the guilty,” and He also says: “But those who disbelieve turn away from that about which they are warned.”

It makes no difference whether such violations are committed as a joke, in seriousness or out of fear, except when they are done under compulsion.

We seek refuge in Allah from such deeds as entail His wrath and severe punishment. 

How to perform HaJJ and ‘Umrah, and to visit the Prophet’s Mosque

Brother and sister Muslims:

There are three ways of performing the hajj:

Hajj al-tamatt’u (interrupted)
Haii al-qiran (combined)
Haii al- ifrad (single)

Hajj al-Tamatt’u

This means entering into ihram for the ‘umrah during the months of Haji, i.e., the months of Shawwal, Dhul-Q’idah and the first ten days of Dhul-Hijjah; to take off ihram after performing the ‘umrah; and then to take ihram again for the hajj from Makkah on the 8th day of Dhul-Hijjah during the same year in which the ‘umrah was performed.

Hajj al-Qiran

This denotes entering into ihram for both the ‘umrah and the hajj at the same time, not taking off the ihram until the Day of Sacrifice (the 10th of Dhul-Hijjah). Alternatively, one may first enter into ihram for the ‘umrah, and before beginning one’s tawaf may make the intention of ihram for the hajj as well.

Hajj al-lfrad

This signifies donning ihram for the hajj either from the prescribed Station of lhram (al-miqat), from Makka if one resides there, or from a place in between al-migat and Makkah in the event that one has brought a sacrificial animal with him, and to remain in ihram until the Day of Sacrifice. If one has not brought an animal for sacrifice, he is required to come out of ihram after performing ‘umrah; that is, he makes the (Sa’ye)”around the K’abah (tawaf), performs the (Sa’ye) the running between Safa and Marwah. cuts some of his hair and then comes out of ihram, resuming his usual clothing and state. This is what the, Prophet (peace be on him) prescribed for those people who had entered into ihram for the hajj without bringing a sacrificial animal; they then re-entered into ihram on the 8th of Dhul-Hijjah. The same applies to a person who is performing hajj al-qiran in the event that he has not brought with him an animal to sacrifice; it is required that he comes out of ihram after the ‘umrah, as described above. 


1. When you reach the prescribed Station (al-miqat), make ghusl (a shower or full washing of the whole body), use perfume if available, and then put on the two-piece garment of ihram ( izar and rida ), which preferably should be of white cloth. This applies to men only. A woman also makes ghusl but she does not use make up, and she may wear any clothes she has available as long as they do not display her adornments; she should be completely covered except for her face and hands. Then make your intention to perform ‘Umrah by saying; Labbayka ‘Umrah, or: Labbayk Allahumma Umrah, as follows:

Labbayk, Allahumma. Labbayk Here I am at Your service. O Lord, here I am.
Labbayk. La shareeka laka. Labbayk. Here I am. No partner do You have. Here I am,
lnnal-hamda wan-n ‘imata laka wal- mulk. Truly, the praise and the favor is Yours, and the dominion.
La shareeka lak’ No partner do You have

Men should utter this aloud while women should say it silently. Repeat this talbiyyah frequently, and engage in the praise of Allah, in supplications for forgiveness, and in the enjoining of what is good and forbidding of what is evil.

2. When you reach Makkah, make seven circuits (Tawaf) around the K’abah, beginning at the Black Stone with takbir (utterances of Allahu akbar’) and ending each at the same place. While making your (Tawaf) you may praise Allah and make supplications to Him in any words you please. it is preferable to end each with the words.

“Rabbana, atina fid-dunya hasanatan wa fil-akhirati hasanstan wa qina adhaban-nar.”
(Our Lord, give us good in this world and good in the Hereafter. and save us from the punishment of the Fire.)

After completing the seventh cirucit, pray two rak’ats behind the Station of Ibraheem (Maqam lbraheem) if It is possible, even though you may be a little far from it. Otherwise at any other place within the Sacred Mosque.

3. You then go to as-safa and climb on it. Facing the K’abah, praise Allah, raising your hands, say takbir (”Allahu akbar”) three times. Then make supplication to Allah, repeating your supplication three times as this is the sunnah. Then say

“La ilaha illal- Lah, wahdahu La sharika La. ”
Lahul-mulk wa Iahul-hamd, wa huwa ‘ala kulli Shayin qadeer”.
“La illahe illal-lah, wahdahu. Anjaza wadahu Wanasara abdahu wa hazama alahzab wahdahu. “

(There is no deity except Allah, the One without a partner.
His is the dominion and His is the praise. and He is powerful over everything.
There is no deity except Allah, completed His promise, supported His Slave and defeated the parties Alone.)

It is preferable to utter this supplication three times but there is no harm in saying it less than three times.

You then descend from as-Safa and do the sa’ye of the umrah seven times. Increase your pace between the green posts, but walk at a normal pace before and after them. When you climb on the Marwah, praise Allah and do as you did at as-Safa, repeating your supplications, if you can conveniently do so, three times.

There are no required formulas or supplications for tawaf and sa’ye. It is up to the worshipper to praise Allah or supplicate Him in his own words, or he may recite portions of the Our’an, with due regard to the supplications which the Prophet (peace be on him) recited during the performance of these rites.

4. After sa’ye end your ‘umrah by shaving or shortening your hair. After this, the prohibitions pertaining to the state of ihram are lifted and you may now resume your normal life.

If you are doing hajj al-tamatt’u the sacrifice of a sheep or the seventh part of a camel or a cow becomes obligatory for you on the Day of Sacrifice (the 10th of Dhul-Hijjah) .If you cannot afford this sacrifice, it is obligatory for you to fast ten days, three of them during the hajj and seven after returning home.

If you are performing hajj al-tamatt’u or hajj al-qiran, it is preferable to fast these three days before the Day of ‘Arafat (the 9th of Dhul-Hijjah). 


1. If you are performing hajj al-ifrad or hajj al-qiran (i.e., hajj combined with ‘umrah), you enter into ihram at the ‘station of ihram (al-miqat) through which you pass on your way to Makkah.

If you do not pass through any Station of ihram on your way to Makkah, you enter into ihram from your residence.

If you are performing hajj al-tamatt’u (the interrupted haii), you enter into ihram for hajj from your residence in Makkah on the 8th of Dhul-Hijjah. Perform ghusl (shower or washing of the entire body), perfume yourself if possible, and put on the two garments of ihram. This applies to men. Women likewise perform ghusl but are not to use perfume. They may wear any suitable clothes they have as long as they do not show their adornments and cover every part of their bodies excepting the hands and face. For woman, if she is in the presence of other men who are not her immediate relatives like her husband, father, brother or son then she should cover her face. After putting on ihram make your niyyah (intention) by Saying: Labbayk Hajjan then recite talbiyyah

“Labbayk, Allahumma. Labbayk.
Labbayk. La shareeka laka. Labbayk.
lnnal-hamda wan-n’imata laka wal-mulk. La shareeka lak’.”

(Here I am at Your service, O Lord, here I am. No partner do You have. Here Iam. Truly, the praise and the favor is Yours, and the dominion. No partner do You have.)

2. You then go to Mina, where you pray the Dhuhr, ‘Asr, Maghrib, ‘Isha and Fajr prayers at their proper times, shortening prayers of four rak’as to two rak’as. Do not combine these prayers.

3. When the sun has risen on the 9th of Dhul-Hijjah, proceed toward ‘Arafat in a dignified manner and without harming your fellow pilgrims. At’Arafat, pray the Dhuhr and ‘Asr prayers, shortened and combined during the time of Dhuhr with one adhan and two iqamahs

Make sure that you are within the boundaries of ‘Arafat. Stay within the boundaries of ‘Arafat, except the valley of Oranah, reciting the praise of Allah the Most High, and offering supplications facing qiblah with upraised hands, as was the practice of Prophet Muhammad (may peace and blessings of Allah be on him). Remain at ‘Arafat until after sunset.

4. When the sun has set, proceed toward Muzdalifah in a peaceful and dignified manner, reciting talbiyyah. Do not harm or cause any discomfort to your fellow Muslims. When you arrive at Muzdalifah, pray the Maghrib and ‘lsha prayers combined, shortening ‘Isha to two rak’ats. Stay at Muzdalifah until you have prayed the Fair prayer. Then wait until the brightness of the morning is wide spread, supplicate facing qiblah with upraised hands, following the practice of the Prophet (peace be on him).

For women or weak individuals, it is permissible to proceed to Mina at any time after midnight.

In Muzdalifah, pick up only seven pebbles to throw at the Stone Pillar of ‘Aqabah. Other pebbles can be picked up at Mina. There is no harm even if the seven pebbles to be thrown at the Stone Pillar of ‘Aqabah are also picked up at Mina.

6. When you arrive at Mina, do the following:

(a) At the Stone Pillar of ‘Aqabah (this is the pillar nearest to Makkah) throw the seven pebbles one after the other, saying “Allahu akbar” at each throw.

(b) If you are required to sacrifice, slaughter your sacrificial animal. You are to eat some of its meat and distribute the major part of it to the needy.

(c) Shave your head or cut some hair from it. Shaving is preferable for men, while for women the length of hair to be cut is that of a fingertip.

The above-mentioned order of doing things is preferred, however, if they are done in some other order, there is no harm in it.

After you have thrown the pebbles and shaved or cut some of your hair, the prohibitions of ihram are lifted, excepting the prohibition of sexual intercourse with your spouse. This is the first tahallul, i.e., returning to one’s normal state. You are now to wear your usual clothes.

7. Then you go to Makkah and perform the tawaf al-ifadah (the tawaf which is an essential part of the Hajj). If you are doing hajj al-tamatt’u, you also perform sa’ye. If you are performing hajj al- ifrad or hajj al-qiran and you did not perform sa’ye with tawaf al- qudum (the Tawaf of Arrival), you must do sa’ye now. After this, the prohibition of marital relations is also lifted and you return to a completely normal life.

It is permissible to delay the tawaf al-ifadah until the days spent at Mina are over, going to Makkah for this tawaf after all three Pillars have been stoned.

8. After performing your tawaf al-ifadah on the Day of Sacrifice, return to Mina and spend there the nights preceding the 11th, 12th and 13th days of Dhul-Hijjah (the three days following the Day of Sacrifice which are known as ayyamu-tashreeq. It is however, permissible to spend only two nights in Mina instead of three.

9. At any time in the afternoon of each of the two or three days of your stay in Mina, stone each of the three Pillars, starting with the first Pillar( i.e., the one which is farthest from Makkah), followed by the middle Pillar and lastly the Pillar of ‘Aqabah. Throw seven pebbles, one by one, at each of these Pillars, saying “Allahu akbar” at each throw.

If you stay in Mina for only two days, you must leave Mina before the sun sets on the second day. if the sun should set before you are able to depart, remain in Mina for the third night and throw pebbles again the next day. In any case, it is preferable to remain in Mina for three nights.

It is permissible for the sick and the weak to appoint a proxy to throw their pebbles. The proxy first throws his own pebbles, followed by the pebbles of the person he represents while at the same pillar.

10. If you decide to return to your Country after completing the rites of hajj, you perform the Farewell Tawaf (tawaf al-wida ‘ ) before leaving Makkah. No one is excused from this except women who are menstruating or in the period of discharge following childbirth.


During the state of ihram for hajj or ‘Umrah, the following are obligatory;

1. To faithfully observe all that Allah has made obligatory, such as the daily prayers at their proper times.

2. To avoid what Allah has prohibited, such as wrongdoing, quarreling and committing sins.

3. To guard against injuring the Muslims by deed or by word.

4. To abstain from what is prohibited during ihram, namely:

(a) Do not cut your nails or pull out hair. There is no blame on you if these break or come off by themselves without your intending it.

(b) Do not use scent, whether on the clothes or on the body, or in food or drink. There is no harm if the effect of scent applied before putting on ihram remains.

(c) Do not kill, frighten or assist in hunting any land game as long as you are in ihram.

(d) Within the precincts of al-Haram no one, in the state of ihram or not, is allowed to cut trees, pluck vegetables or collect a lost property except for the sake of identifying it for its owner. For the Messenger of Allah (peace be upon him) said so.

(e) Do not propose to a woman or contract marriage either for yourself or on behalf of others. Sexual intercourse is prohibited too, so is touching the apposite sex with desire. All these actions are-prohibited during the period of ihram.

All these prohibitions apply equally to men and women alike.

In particular

A man may not put any covering on his head. However, the shade of an umbrella or the roof of a car is permissible. There is no harm in carrying something on the head.

A man may not wear a shirt or anything else which is sewn, such as a burnoose, turban, trousers, khuff (short, thin boot), on the whole or a part of his body. However, if an izar (one of the two garments of ihram, worn on the lower part of the body) is not available, trousers may be worn, and if sandals are not available khuff may be worn.

It is forbidden for a woman to wear gloves on her hands or to cover her face with a face-veil (niqab) or burqa (drape) during the state of ihram. However, if male strangers are around her, she should conceal her face with her head-covering or something similar. These rules apply until she comes out of ihram..

If a person wears a sewn garment or covers his head (for men), uses perfume, pulls out some hairs, or cuts his nails through forgetfulness or due to ignorance, there is no fidyah (expiation) for him. He should stop doing such things as soon as he remembers or is reminded of then.

It is permissible to wear sandals, a ring, a pair of glasses, a hearing aid, a wrist watch, and a belt or a girdle which protects one’s money or documents.

It is permissible to change one’s clothes and to wash them, as well as to wash one’s hair and body, and it does not matter if some hair inadvertently falls out during washing. 


1. Going to Madinah at any time with the intention of visiting the Prophet’s Mosque is a sunnah, as is performing salah in it, According to a hadith of the Prophet (may peace and blessing of Allah be on him). A salah performed in the Prophet’s Mosque is better than a thousand salats in any other place excepting the Sacred Mosque (Masjid al-Haram) in Makkah.

2. There is no ihram nor talbiyah for the visit to the Prophet’s Mosque, and it should be emphasized that there is no connection whatsoever between this visit and the hajj.

3. When you enter the Prophet’s Mosque, enter with your right foot first, saying the name of Allah the Most High, and invoking blessings on His Prophet (may His peace and blessings be on him), and ask Allah to open the gates of His mercy for you. The recommended words for entering any mosque, including the Prophet’s Mosque, are:

“A’udhu billahil-adheem wa wajhi hil-kareem wa sultanihil- qadeem mina – shaytani-rajeem. Allahhumma, iftah li abwaba rahmattk.

(I seek refuge in Allah the Al-mighty, and in His noble countenance and in His eternal power, from Satan the Rejected. 0 Allah, open to me the doors of Your mercy.)

4. Perform two rak’ats of tahiyyat al-masjid (the salat of “greeting of the mosque”) after entering the Mosque, preferably in the Rawdah or otherwise anywhere else in the Mosque.

5. Then go to the grave of the Prophet (may the peace and blessing of Allah be on him), and standing in front of it and facing it, say in a respectful and hushed voice:

“Assalamu ‘alaika, ayyuhan-nabiyya wa rahmat al lahi wa barakatuhu. ”
(Peace be on you, O Prophet, and the mercy and blessings of Allah),

and call for the blessings of Allah on him. There is no harm if you add:

“Allahumma, atihil-waseelata wal-fadeelata wab-‘athul-maqamal-mahmoudal-ladhee wa-adtahu. Allahumma, ajzih ‘an ummatihi afdalal- jaza’.”

(O Lord, give him the right (of intercession) and the favor, and raise him to the praiseworthy station which you promised to him.O Allah, reward him on behalf of his ummah (people) with the best of rewards.)

Then move a little to the right to stand before the grave of Abu Bakr (may Allah be pleased with him). Greet him and supplicate Allah to bestow His mercy and forgiveness on him.

Again move a little to the right to stand before the grave of ‘Umar (may Allah be pleased with him), and greet him and make supplication for him.

6. It is sunnah to have (Taharah), and visit the Mosque of Quba and offer salat in it, as the Prophet (peace be on him) prayed there and encouraged others to do the same.

7. It is sunnah to visit the graves of al-Baqe’e cemetery, and the grave of Uthman (May Allah be pleased with him) and the martyrs of ‘Uhud, and the grave of Hamzah (May Allah be pleased with them.); to greet them and to pray for the mercy of Allah upon them. The Prophet (peace be upon him) used to visit all these graves and pray for the souls of those who were buried there. He taught his companions when visiting graves to say:

“Assalamu ‘alaikum, ahlal-diyar minal-mu’mineen wal-muslimeen,
wa inna insha-Allah bikum lahiqoon.
Nasalal-laha lans wa lakumul-‘afiyah.

(Peace be on you, O dwellers of this place from among the Believers and the Muslims,
and we will insha-‘Allah join you.
We ask Allah for security (from the Fire of Hell) for ourselves and for you.)

(Reported by Muslim)

According to the Shari’ah besides the mosques and other places mentioned above, there are no other mosques or places in Madinah which are to be visited. Therefore, do not burden yourself by visiting places for which there is no reward or for which, in fact, there might be some blame for doing so. And Allah is the source of guidance. 


First: Errors Related to lhram

Some pilgrims bypass the designated Station of lhram on their route without either being in ihram or entering into ihram there, proceeding until they reach Jeddah or some other place within the precincts of the Stations, at which they enter into ihram. This is against the command of Allah’s Messenger (peace be on him), which stipulates that every pilgrim should enter into ihram at the Station of ihram which lies on his route.

If this happens to someone, he must either go back to the Station of ihram lying on his route and there enter into ihram, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.

This applies to all pilgrims regardless of whether one passes the Station of ihram by air, by sea or by land.

If one did not pass through one of the five designated Stations of lhram, he should enter into ihram at a point which is nearest to the Station of ihram on his route.

Second: Errors Related to Tawaf

1. Starting the tawaf at some point other than the site of the Black Stone, while it is obligatory to begin tawaf from the Black Stone

2. Doing one’s tawaf inside the Hijr of lsma’il, which means going around a portion of the K’abah rather than the whole of it since the Hijr of Isma’il is a part of the K’abah which would then be left out of tawaf. Such a tawaf is invalid.

3. Doing ramal (i.e., taking quick short steps) during alI seven circuits while ramal is to be done only during the first three of the Tawaf of Arrival (tawaf al-qudum).

4. Struggling vehemently to kiss the Black Stone in this process and hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.

It should be noted that the tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone. it is sufficient simply to point to it, saying “Allahu akbar” when one comes parallel to it, although one may be at a distance from it.

5. Wiping one’s hand over the Black Stone, seeking “blessings” (barakah) thereby is an innovation (bid’a) with no basis in the Shari’ah of Islam. The sunnah is to touch it or kiss it only when it can be done easily.

6. Touching the four corners of K’abah or its walls, and wiping one’s hands against them. The Prophet (peace be on him) did not touch any part of K’abah except the Black Stone and the Yemeni Corner.

7. Saying specific formulas of supplications reserved for each circuit. The Prophet (peace be on him) did not specify any supplications except to say “Allahu akbar” when when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, he said:

“Rabbana, atina’ fid-dunya hasanatan wa fil-akhirati hasana wa qina adhaban-nar. ”
(Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of the Fire.)

8. Raising one’s voice above the voices of others; whether in following or leading the tawaf as it causes confusion among the worshippers.

9. Struggling to pray at the Station of lbraheem. This is contrary to the sunnah, besides being injurious to other worshippers. it is sufficient to pray the two rak’ats of tawaf after completing one’s tawaf anywhere within the Sacred Mosque.

Third: Errors Related to Sa’ye

1. When climbing upon Safa and Marwah, some pilgrims face the K’abah and gesticulate toward it with their hand while saying “Allahu akbar” as if they were saying takbir for salat salat. This gesticulating is an error because the Prophet (peace be on him) raised his palms only for supplication. Here you may glorify and magnify Allah the Most High, supplicating Him in any words you wish while facing the direction of the K’abah. It is preferable to recite the dhikr which the Prophet (peace be on him) recited at Safa and Marwah.

2. Accelerating one’s pace throughout the entire distance between the two hills. The sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace the remainder of the way.

Fourth: Errors Related to ‘Arafat

1. Some pilgrims camp outside the boundaries of ‘Arafat and remain there until the sun has set; then they depart for Muzdalifah without standing at ‘Arafat properly. This is a serious error which invalidates their hajj since standing in Arafat is the essence of haji, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in Arafat during the night of sacrifice in particular.

2. Departing from ‘Arafat before the sun has set is not permissible, because the messenger of Allah (peace be on him) stayed at ‘Arafat until the sun had set completely.

3. Struggling through crowds in order to climb Mount ‘Arafat is not permissible, because it causes much harm and injury to others. The entire Plain of ‘Arafat is a place of standing, and neither climbing Mount ‘Arafat nor making salah there has been recommended.

4. Making supplications facing Mount ‘Arafat is incorrect because the sunnah is to face qiblah while making supplication.

5. Making heaps of earth or pebbles: during the day of ‘Arafat, at particular places, by some people, has no bases in the Shariah of Allah.

Fifth: Errors Related to Muzdalifah

Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and ‘lsha prayers. This is not correct. Nor is the practice that ail the pebbles must be collected at Muzdalifah.

The correct position is that the pebbles can be collected anywhere within the boundaries of al-Haram (the territory or precincts of Makkah ). It is known that the Prophet (peace be on him) did not ask that the pebbles for Jamratul Aqabah be picked up for him from Muzdalifa. They were picked up for him, in the Morning, after leaving Muzdalifa and on entering Mina. The rest of the pebbles were picked up for him, from Mina too. Some pilgrims wash the pebbles, but this is not recommended.

Error Related to Throwing the Pebbles

1. Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars, they are actually throwing them at shayateen (devils): hence they hurl them with rage and force. However, the throwing of the pebbles has been merely prescribed as a means of remembering Allah the Most High.

2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophet (peace be upon him) prohibited, what is allowed is to throw pebbles the size of good beans.

3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.

4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Shari’ah prescribes throwing the pebbles one by one, saying “Allahu akbar” at each separate throw.

5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.

Seventh: Errors Related to the Farewell Tawaf (Tawaf -al- Wida)

1. On the day of their departure, some pilgrims go.to Makkah to perform their Farewell Tawaf before throwing the pebbles at the Pillars. Then they return to Mina to throw the pebbles, and depart from Mina for their respective countries. Thus their final rite becomes that of throwing the pebbles at the Pillars and not of the tawaf of K’abah. This is an error as the Prophet (peace be on him) said, No one should depart without his last visit being to the House (K’abah) ”

Accordingly, the Farewell Tawaf must take place after one has completed all the rites of hajj (and before starling his journey for home). After this tawaf one should not stay in Makkah except during the time it takes to prepare to depart.

2. After finishing the Farewell Tawaf, some people walk backwards, facing the K’abah, as they exit from the Sacred Mosque, under the impression that this is a veneration of the K’abah. This act is an innovation (bid’a) in the religion and is without any basis.

3. After finishing the Farewell Tawaf, some pilgrims halt at the door of the Sacred Mosque to make supplications. This is also an innovation with no basis in the Shari’ah of Islam.

Eighth: Errors Related to the visit of the Prophet’s Mosque

1. Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophet (may peace and blessings of Allah be on him) in order to receive blessings (barakah) are an innovation (bid’a). Blessings come from following what Allah and His Messenger (peace be on him) have prescribed, and not from following innovations.

2. Going to the caves of Mount Uhud or to the caves of Hira or Thaur near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Shari’ah.

3. Likewise, visiting certain sites under the impression that these constitute “relics” of the Prophet (peace be on him), as for example the place where his camel sat, the Well of ‘Uthman or the Well of the Ring, and gathering soil from these places to obtain “blessings”, are all innovations.

4. Calling upon the dead while visiting the graves at the Baqi’ Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there, is a grievous error indeed. it is shirk (ascribing partners to Allah the Most High), as has been pointed out by scholars. It is clear from the Book of Allah and the sunnah of His Messenger (peace be on him) that all forms of worship are for Allah alone. It is not permissible to call upon, or to offer sacrifice, give vow or any other form of ibadah (worship) except for Allah alone. Allah the Most High, says:

“and they were commanded nothing except to worship Allah (only), purifying the religion for Him alone,”

and He also says,

Verily, the places of worship are for Allah (alone), so do not call on anyone else apart from Allah.”

We ask Allah, the Most High, to improve the condition of the Muslims and to give them understanding of the religion. and to turn all of us away from errors and deviations Indeed, He is the Hearing, the Responding. 


1. To repent sincerely of all sins, and to spend on the hajj or ‘umrah out of his lawful earnings.

2. To guard one’s tongue from lying, backbiting and slandering.

3, To purify the intention to perform hajj or ‘umrah solely to seek the pleasure of Allah the Most High.

4. To learn what actions are prescribed’by the Shari’ah or hajj and ‘umrah, and in the event of any difficulty or problem to ask those who know.

5. When the pilgrim arrives at al-miqat (station of ihram) he is free to choose one of the three types of hajj (ifrad, tamatt’u or qiran). Tamatt’u is preferable for a person who has not brought his sacrificial animal with him, while qiran is preferable for one who has his animal with him.

6. If the person entering ihram is afraid he may not be able to complete all the rites because of sickness or fear, he should make the condition: “I will return to the normal state in case I am obliged to.”

7. The hajj of children is valid, but it does not fulfill their lslamic obligation of hajj.

8. During the state of ihram, one may take bath or wash his head or scratch it if need be.

9. A woman may veil her face with her headcovering if she fears that men are looking at her.

10. Many women wear a headband under the veil to keep it away from the face. This action has no basis.

11. It is permissible to wash the ihram garments and to wear them again, or to change into other ihram garments.

12. If, during the state of ihram, one should wear a sewn garment, cover his head, or use scent due to forgetfulness or ignorance, no expiation (penalty or redemptive offering) is required of him.

13. If one is performing hajj al-tamatt’u or ‘umrah, he should stop reciting talbiyyah upon arriving at the K’abah before beginning his tawaf.

14. Walking with quick, short steps and baring the right shoulder is not permissible during tawaf except during the first three circuits of the Tawaf of Arrival (tawaf al-qudum). This applies to men only.

15. If the pilgrim forgets how many circuits he has performed, i.e., whether three or four, he should count them as three (that is, the lesser of the two numbers). The same procedure is to be followed for sa’ye.

16. In case of large crowds, there is no harm in performing the circuits beyond the Station of lbraheem or even further beyond, as the whole of the Sacred Mosque is a place of tawaf.

17. It is prohibited for a woman to make tawaf showing her adornments, using perfume, or not covering properly what the Shari’ah requires her to be covered.

18. If a woman’s menses begins or she gives birth after entering into ihram, it is not permissible for her to make tawaf until the flow of blood ceases and she is cleansed.

19. A woman may wear any dress for ihram as long as it does not resemble men’s clothing, show her adornments, or cause temptation to men.

20. To verbalize the intentions for acts of worship other than the hajj or ‘umrah is an innovation (bid’a), and to say it aloud is even more incorrect.

21. If a Muslim has the intention of making hajj or umrah, it is forbidden for him to pass by the appointed Station of lhrem (al- miqat) without entering into ihram.

22. If the pilgrim for hajj or umrah is arriving by air, he enters into ihram on the plane when he passes parallel to the Station of ihram on his route. He is to prepare himself, for entering into ihram during the flight before boarding the plane.

23. If one resides in Makkah, or between Makkah and the Stations of Ihram he need not go anywhere to take ihram. In this case, he is to take his ihram for either hajj or ‘umrah at his place of residence.

24. In order to increase the number of their ‘umrahs, some people go to al-Tan’im or al-J’iranah after the hajj and subsequently return for ‘umrah. No support for this practice exists in the Shari’ah.

.25. The pilgrim who is performing hajj al-tamatt’u re-enters ihram on the 8th of Dhul-Hijjah at the place in which he is staying in Makkah. It is not necessary for him to take ihram from any specified place within Makkah (such as al-Mizab), as many people do, nor is there any Farewell Tawaf for going out of Makkah at this time.

26. It is preferable to go to ‘Arafat from Mina on the 9th of Dhul- Hijjah after the sun has risen.

27. It is not permissible to depart from ‘Arafat on the 9th of Dhul- Hijjah before the sun has set. When the pilgrim departs after sunset, he should do so with ease and dignity.

28, The Maghrib and ‘Isha prayers are to be performed after arriving at Muzdalifah, whether at the time of Maghrib or during the period of ‘lsha.

29. It is permissible to gather the pebbles for stoning the Pillars from any place within the boundaries of Makkah (al-Haram), not necessarily from Muzdalifah.

30. It is not recommended to wash the pebbles. No report exists to the effect that the Prophet (peace be on him) or his Companions ever did this. Nor are the used pebbles to be used again.

31. It is permissible for women, children and weak individuals to proceed to Mina at the end of the night.

32, When the pilgrim arrives in Mina on the Day of ‘Eid (the 10th of Dhul-Hijjah), he should stop reciting talbiyyah. The pebbles are to be thrown successively, one by one, at the Stone Pillar of ‘Aqabah.

33. It is not required that the pebbles remain where they are thrown; it is only necessary that they be thrown at the Pillar.

34. According to the opinion of scholars, the period of sacrifice extends to the sunset of the third day.

35. Tawaf al-ifadah or al-ziyarah on the day of ‘Eid (the 10th of Dhul-Hijjah) is an essential part of the hajj and hajj is not complete without it. However, it is permissible to delay it until the end of the stay in Mina.

36. The person making qiran between hajj and ‘umrah offers one Sa,ye only. The same is true in the case of ifrad, if the person keeps his ihram until the day of an-Nahr.

37. On the Day of Sacrifice, it is preferable that the pilgrims do things in the following order: begins by throwing pebbles at the Pillar of ‘Aqabah; then Offers his sacrifice; then shaves or clips his hair, he then makes tawaf of the K’abah followed by sa’ye Changing this order is, however, permissible.

38. Returning to full normal state is attained after one has done the following: (a) thrown the pebbles at the Pillar of ‘Aqabah; (b) shaved his head or clipped some of his hair; (c) done tawaf al-ifada with sa’ye.

39. If the pilgrim decides to shorten his stay in Mina, it is necessary that he departs from Mina before the sunset.

40. For a child who cannot do the throwing of pebbles, his guardian throws on his behalf after throwing his own pebbles.

41. A person who is not capable of going to the throwing due to old age, illness or pregnancy it is permitted to appoint someone else (his proxy) to do the throwing on his or her behalf.

42. The proxy first throws his own pebbles and thereafter, without leaving the place, throws the pebbles on behalf of the person whom he represents at each of the three Pillars.

43. Except for the residents of the Sacred Mosque, it is obligatory on anyone who is doing hajj a l-tamatt’u or hajj al-qiran to sacrifice a sheep or to share in the seventh part of a camel or a cow.

44. If the pilgrim is unable to make this sacrifice, he must fast three days during the hajj and seven days after returning home.

45. It is preferable that these three days of fasting be completed before the Day of ‘Arafat so that he is not fasting on that day, or otherwise that he fast on the 11 th, 12th and 13th of Dhul-Hijjah.

46. It is permissible to fast these three days either consecutively or separately, and the same applies to the seven days of fasting at home.

47. The Farewell Tawaf (tawaf al-wida’) is obligatory for every pilgrim excepting menstruating or post-partum women.

48. To visit the Prophet’s Mosque in Madinah is a sunnah, whether it is done before the haii or after it.

49. When you enter the Prophet’s Mosque, it is sunnah to pray two rak’ats of tahiyyat al-masjid (the (the salah of greeting the mosque). Although you can perform this salah anywhere in the Mosque, it is preferable to perform it in the Rawdah.

50. Visiting the graves of the Prophet (peace be on him) and others is allowed for Males only, and not for females, so that they would not have to travel for such a visit.

51. Rubbing and wiping one’s hands against the walls of the chamber containing the Prophet’s tomb, kissing it, or doing circuits around it are all innovations which are prohibited. Such things were not done by our upright ancestors. in particular, making tawaf around the chamber is shirk (ascribing partners to Allah).

52. it is also shirk to call upon the Prophet (peace be upon him) for the fulfilment of a need or to remove a grief.

53. The Prophet’s life in his grave is in the state at barzakh (the state of existence between death and resurrection on the Day of Judgement) and is in no way similar to his life on earth before his death. The nature and reality of the life of barzakh is known only to Allah the Most High.

54. People who stand in front of the Prophet’s grave, raising their hands and making supplications, are doing something alien to Islam. This is an innovation in the religion.

55. Visiting the grave of the Prophet (peace be on him) is neither obligatory nor a condition for the completion of the hajj, as some people believe.

56. The hadiths cited by some people prescribing visitation of the Prophet’s grave either have weak authority or are fabricated.

Some Supplications Which May Be Recited At ‘Arafat, at The Sacred Sites, and at Other Places Of Supplication

O Allah! I ask of You integrity and soundness in my religion, my life, my family, and my possessions.

O Allah! Cover my shame, pacify my fears, guard me from what is in front of me and behind me, from what is on my right and on my left, over my head and under my feet.

O Allah! Grant health to my body.O Allah grant health to my hearing.O Allah! Grant health to my sight. There is no deity except You.

O Allah! I seek refuge in You from unbelief and poverty, and from the punishment of the grave. There is no deity except You.

O Allah! You are my Lord. There Is no deity except You. You are my Creator and I am your creature. I try to keep my covenant with You and to live in the hope of Your promise as well as I can. I seek refuge in You from my own evil deeds. I acknowledge Your favors to me; and I acknowledge my sins. Forgive me my sins, for there is no one who can forgive sins except You.

O Allah! I seek refuge in You from worry and sorrow. I seek refuge in You from impotence and sloth, from stinginess and cowardice, and I seek refuge in You from the burden of debt and from being humbled by men.

O Allah! make the beginning of this day good, the middle prosperous, and the end successful. I ask You to grant me the good of this world and of the Hereafter, O Most Merciful of all Who show us mercy!

O Allah! I ask of You to make me pleased with what You decreed for me return to good life after death, and I earnestly seek the pleasure of looking at Your Glorious Countenance and the craving to meet you, without distress or affiction or misguiding trial. I seek refuge in You from oppressing others or being oppressed, from doing wrong or suffering wrong. and from committing an error or a sin which You will not forgive.

O Allah! I seek refuge in You from the feebleness of old age.

O Allah! Guide me to the best of deeds and the best of morals, as none can guide to the best except You, and save me from bad deeds, as none can save me from what is bad except You.

O Allah! Strengthen my faith, expand my living space, and bless me in my livelihood.

O Allah! I seek refuge in You from negligence, degradation and destitution; I seek refuge in You from unbelief, wickedness, vanity and show; and I seek refuge in You from blindness, deafness and leprosy and bad diseases.

O Allah! Give my soul piety and my conscience purity. You are the Master of my soul and the Guardian of my conscience.

O Allah! I seek refuge in You from a knowledge which does not benefit, from a heart which does not tremble, from an ego which is not sated, and from a supplication which is not accepted.

O Allah! I seek refuge in You from the evil of what I did and from the evil of what I did not do; from the evil of what I know and from the evil of what I did not know.

O Allah! I seek refuge in You from a decline in Your favor, from a change in Your protection, from Your sudden punishment and all Your displeasure.

O Allah! I seek refuge in You from ruin and falling,from drowning and burning, and from senility: I seek refuge in You from Satan’s beguiling me at my death; and I seek refuge in You from being bitten by venomous creatures. I seek refuge in You from greed, bad manners, bad actions, bad desires and bad diseases. I seek refuge in You from the burden of debt, from being humbled by people, and from the ridicule of enemies.

O Allah! Strengthen my religion which is my fortress, make this world a better place of sojourn for me, and grant me a good life in the Hereafter which will be my abode. Make my life increase in all goodness and my death a rest from all evil.

O Allah! Support me and help me, and do not let others overpower me; guide me and make the following of Your Commands easy for me.

O Allah! make me grateful to You, mindful of You, full of fear toward You, devoted to obedience of You, humble before You, earnest in supplication, and penitent. My Lord, accept my repentance, wash away my sins, answer my supplication, establish my veracity, guide my heart, make my tongue truthful, and remove all ill-feeling from my heart.

O Allah! I ask You for a resolute mind and firmness in following the guidance. I ask You to make me thankful for Your favor, to be of good service to You, and to grant me a sound heart and a truthful tongue. I ask You to grant me what You know to be good and to give me refuge from what is evil, and to forgive me – and You are the Knower of the Unseen.

O Allah! Inspire me with good conduct and save me from the evil of my selfishness.O Allah! I ask You to guide me to the doing of good deeds and abstaining from bad deeds and love those who are humble, and to forgive me and show mercy to me. And if You wish a trial for Your servants, take me to You before falling into it.

O Allahl I ask You for Your love and the love of those who love You, and for the love of every action which will bring me closer to Your love.

O Allah! I ask You the best of the request for the best in my supplication, for the best success and the best reward. Strengthen me, make heavier my balance of good, confirm my faith, elevate my rank, accept my worship, and forgive my mistakes, and I ask of You the highest ranks in the Garden of Paradise. I ask You for good beginnings, good endings, the totality of goodness, from the first to the last, from within and from without, and I ask of You the highest ranks in the Garden.

O Allah! I ask You to exalt my fame, lighten my burden, purify my heart, keep me chaste, forgive me my sins, and I ask of You a high rank in the Garden.

O Allah! Bless me in my sight, in my hearing, in my soul, In my body, In my conduct; bless me in my life, in my family, in my work; accept my good deeds, and I ask of You a high rank in the Garden.

O Allah! I seek refuge In You against difficulties, calamities, troubles, oppression and the ridicule of enemies.

O Allah! O Controller of the Hearts!; Keep my heart firm in Your religion; keep it contented with Your worship.

O Allah! Grant us increase and not decrease, honor and not dishonor; give us Your favors and do not deprive us; prefer us, let not others be preferred to us.

O Allah! Grant us the best of outcomes in all our affairs, and save us from disgrace in this world and from punishment in the Hereafter.

O Allah! Grant us such fear of Your as will come between us and acts of disobedience to You; such obedience to You as will bring us to Your Garden; and such certainty that the calamities of this world will be made easy for us by You. Let us enjoy our hearing, our sight and our faculties as long as You grant us life, and let it be, the last to be taken away from us. Avenge us from those who have wronged us and help us against our enemies. Let no calamity be fall our religion; let not worldly affairs be our greatest care or all about which we know; and Let not those who have no fear of You and who do not show mercy toward us rule over us.

O Allah! I ask You to bestow Your mercy on me, to forgive me, to protect me from every sin, to give me a share of every good, and to grant me the attainment of the Garden and salvation from the Fire.

O Allah! Leave not for us a sin which You have not forgiven, nor a shortcoming which You have not concealed, nor a wary which You have not removed, nor a debt which You have not paid, nor a need from among the needs of this world or the Hereafter, the fulfillment of which is beneficial for us and pleasing to You, which You have not fulfilled, O Most Merciful of all show us mercy!

O Allah! I ask for a mercy from You by which You will guide my heart, settle my affairs, remove my worries, protect me from what is unseen to me, make my face radiant, purify my deeds, inspire me with wisdom, avert calamities from me, and protect me from every evil,

O Allah! I ask You for success on the day of judgment, and a life of happiness, and the rank of the martyrs, the companionship of the prophets, and victory over the enemies.O Allah! I ask You for correctness of belief: for a faith which leads to good conduct, for a success which results in eternal felicity: for mercy, health and forgiveness from You, and for Your pleasure.

O Allah! I ask You for health, for integrity, for good character, and that I may be pleased with my portion.

O Allah! I seek refuge in You from the evil of my self, and from the evil of every creature which You are grasping by its forelock. O my Lord, keep me on the straight path.

O Allah! You hear my words, You behold my situation, You know what is open and what is hidden within me; nothing is hidden from You. It is me alone who is in need, a humble seeker of Your forgiveness. I beseech You with humility in my heart, with trembling and fear, in prostration and utter helplessness. O Allah! Grant me soundness of belief, goodness of character, forgiveness of my sins, and Your eternal pleasure in the Hereafter.

May Allah’s blessings be upon Muhammad and his family and Companions.

Prophet Muhammad’s (Sallalaahu Alaihi Wasallam) Manner Of Performing Prayers : Imam Ibn Baaz

Printed & Published by
Presidency Of Islamic Researches Ifta And Propagation
Printing And Translation Agency Riyadh,

Prophet Muhammad's Manner Of Performing Prayers - Ibn Baaz

All praise be to Allah alone, and may His peace and blessings be upon His messenger and bondsman our Prophet Mohammed, his family and his companions.

The objective of this concise pamphlet is to explain how prophet Mohammed (Peace and blessings of Allah be upon him) used to perform his prayers. I would like to present this explanation to every male and female Muslim so that they may strive to take up the Prophet’s manner in performing their prayers as a model for them.

It was narrated by Al Bukhari that Prophet Mohammed (Peace and blessings of Allah be on him) had said: “Perform your prayers in the same manner you had seen me doing.”

Therefore, here is the explanation for the Prophet’s manner of prayer:

(1) To perform completely the ablution, adopting the method commanded by Allah in the Quran: “O ye who believe, when ye prepare for prayer, wash your faces and your hands (and arms) to the elbows, rub your heads(with water) and (wash) your feet to the ankles.”(5:6)

The Prophet (peace and blessings of Allah be on him) said: “Prayer without ablution is invalid.”

(2) To turn one’s face and whole body towards the Ka’aba, The Holy House at Makkah, intending by heart to perform the prayer which he wants to fulfill, whether it is an obligatory prayer or a supererogatory prayer, the worshipper in all cases, should not pronounce his intention openly, because neither the Prophet nor his companions used to utter the intention for prayer. Thus, pronouncing the intention for prayer in audible voice is a heresy and an illicit action. Whether the individual be an Imam or performs his prayer individually, he should make (A Sutra) i.e. a curtain for his prayer. Directing the face towards the Qibla (The Ka’aba at Makkah) is an imperative condition for every prayer. However, there are few exceptions for this rule explained in authoritative books for whom who wish to refer.

(3) To pronounce “Takbirat Al Ihram” that is to say “Allahu Akbar” celebrating by that the greatness of Allah and looking meanwhile, downwards to the place where he will prostrate.

(4) To raise one’s hands up to the level of the shoulders or near to the lobes of his ears, while pronouncing “Takbirat Al‑ Ihram”.

(5) To put one’s right hand over his left hand and left wrist, and put them both over his chest, as the Prophet (peace and blessings of Allah be upon him) used to do.

(6) It is advisable that the worshipper recite this opening supplication saying: “Allahumma bald bayni wa bayena khatayaya kama boadta bayena al‑mashriki wal maghribi, Allahumma naqqiniy min khatayaya kama yonaqa al thawbo alabyndo min aldans… Allahumma igysilniy min khatayaya bilmai wathalgi walbarad.”

This supplication means: “O Allah, separate me from my sins as You have separated the east and west. O Allah, cleanse me of my sins as the white rope is cleansed from dirt. O Allah, wash off my sins with water, snow and hail.”

Or, may say instead:

“Sobhanaka Allahumma wa bihamdika wa~abaraka Ismoka wata’la jaddoka wala ilaha ghayroka”

“Praise and glory be to Allah. Blessed be Your Name, exalted be Your Majesty and Glory. There is no god but You.”

Or he may say any other supplications which the Prophet, (peace and blessings of Allah be on him) used to say in his prayers. It is better to recite these supplications alternately, the first one in the morning prayer “Fajr”, the second in the noon prayer “Zuhr”, each one by turn, in conformity with what the Prophet used to do.

After reciting the opening supplication, the worshipper says:

“Aouzo billahi min al‑shaytani‑r‑ragim”

Which means:

“I seek protection of Allah against the accursed Satan.”

Then says:

“Bism illahi‑Rahmani Raheem”

Which means:

“In the name of Allah, the All Merciful, the All Compassionate.”

and recites the Fatiha (The opening Sura of the glorious Quran).

Prophet Mohammed, may peace and blessings be upon him, said: “Prayer without reciting the Fatiha is invalid”.

The worshipper should say “A’meen” after reciting the Fatiha loudly if the prayer is said loudly, and whisper it in inaudible prayers. To be in conformity with the traditions of the Prophet, the worshipper‑is advised to recite verses from medium size Suras of the Quran in the Zuhr (noon), Asr (late afternoon), and Isha (night) prayers. As for the Fajr (morning) prayer, the worshipper is advised to recite a passage from the long Suras of the Quran. He has the choice in Maghrib prayer (Evening prayer) either to recite passages from the long Suras or from the short Suras 6 of the Quran.

(7) Then, the worshipper bows in “Ruku” raising his hands up to the level of his shoulders or ears while saying “Allahu Akbar” “Allah is Great” then bends down, making his head and back on one level and putting his hands with the fingers spread on his knees.

The worshipper should feel serenity and tranquillity while bowing, he should say thrice at least:

“Subhana Rabbiayl A’zim”

Which means:

“Glory be to my Lord, the Almighty.”

It is advisable to say while bowing in addition to that:

“Subhanak‑Allahumma Rabbana wa bi hamdika, Allahumma Ighfir liy”

Which means:

“Glory be to Thee, O Allah, and I praise Thee, forgive me my sins.”

(8) To raise one’s head up from bowing, raising one’s hands to the level of his shoulders or ears, saying, in case of being Imam or praying alone:

“Sami’a Allahu liman hamidah”

Which means:

“Allah listens to him who praises Him”

While resuming the standing position, he should say:

“Rabbana wa laka al hamdu hamdan katheera’n tayyiban mobarakan feehiy mil’a ssamawati wa mila alardhi wa mil’a ma baynahoma wa mil’a ma Shita min shiyin ba’ad”

This supplication means:

“Our Lord, praise be fore Thee only, praises plentiful and blessed as to fill the heavens, the earth, what in between, and fill that which will please Thee besides them.”

But if the worshipper is a follower, and led in his prayer by the Imam he should say when rising up “Rabbana wa lake alhamd…” etc.

It is advisable for the Imam, the follower, or who prays alone to add also:

“You Allah who deserve all praises and all glory, your praising is the best and most true of whatever Your servant can say, we all are Your servants, Our Lord, no one can ever deprive aught of what You have bestowed and no one can ever give aught of what You have deprived.”

The worshipper is advised to put his hands on his chest, as he had done before he bowed. Both Wa’il Ibn Haggar and Sahl Ibn Sai’yd reported that this was the manner of the Prophet when he used to raise his head up after bowing.

(9) To prostrate saying “Allahu Akbar” “Allah is Great”. He should touch the ground with his knees before touching it with his hands, if that is possible to him. If not, he is permitted to touch the ground by his hand before his knees. His fingers and toes should be directed towards the Qibla Makkah, and his hands should be stretched, and the fingers close together and not separated. In prostration, the worshipper should use these seven organs: The forehead, the nose, both hands, both knees and the internal parts of the toes.

These seven organs should touch the ground. Then the worshipper should say thrice or more:

“Subhana Rabbiyal A’ala”

Which means:

“Glorified is my Lord, the Exalted.”

It is advisable to say:

“Subhanaka Allahuma Rabbana wa bi hamdika, Allahuma Ighfir‑ liy.”

This means:

“Glory be to Thee, Our Lord, and I praise Thee. Our Lord, forgive me my sins.”

It is recommendable for the worshipper to exceed more and more in supplications and ask for more from his Lord, because the Prophet, may peace and blessings of Allah be on him, said (which means):

“As for bowing “Ruku” you should glorify your Lord during performing it, as for prostration, you should do your best to supplicate and ask for more from Him, because your supplications during prostration are more worthy to be accepted.”

The worshipper should ask his Lord for prosperity both in this worldly life and in the Hereafter. Whether it is an obligatory prayer or an optional prayer, the worshipper, while prostrating, should neither bring his hands close to his sides, nor stick his abdomen to his thighs, or his thighs to his legs. The worshipper’s arms should be raised up from the ground because the Prophet, may peace and blessings of Allah be on him, prohibited putting the arms and stretching them on the ground, ordering that “adjust your prostration, keep straight in it, and stretch not your hands on the ground as dogs do.”

(10) He should raise his head from prostration saying: “Allahu Akbar” and lays his left foot flat on the ground and sits upon it, keeping his right foot erected, his hands on his thighs and knees, and says:

“O my Lord, forgive me, have mercy on me, guide me, provide me with your blessings and console me.”

The worshipper should feel tranquillity during this pause.

(11) To prostrate again saying “Allahu Akbar” and repeating during his prostration what he did and said in the first prostration.

(12) Then the worshipper raises his head saying “Allahu Akbar” taking a pause similar to the pause between the two prostration; this is called “the pause for rest.” It is recommended for the worshipper to do such a pause, but there is no sin if he desists from it. Then the worshipper rises up and stands supporting on his knees, or on the ground if he cannot support himself on the knees, reads the Fatihah (The opening Sura of the glorious Quran) and some other verses of the Quran and do as just as he did in the first Rakaah (unit of prayer). Those who pray behind the Imam should not compete with him in the prayer actions as the Prophet (peace and blessings of Allah be upon him) said (which means):

The Imam is to be followed, if he says: “Allahu Akbar” which means “Allah is Great” then say the same after him. If he bows in “Ruku” bow after him. If he says “Samia‑l‑lahu liman hamidah” which means “Allah hears him who praises Him”, then say: “Rabbana wa laka‑l‑hamd” which means “Our Lord! All praises are for Thee”; and if he prostrates, then prostrate after him”. (Bukhari V:1 P.37)

(13) If the prayer consists of two Rakaat (two units of prayer) as the morning prayer “Fajr”, Feast prayer “Eid”, or the Friday prayer “Jumu’a”, the worshipper sits after the second prostration, with his right foot erect, sitting on his left foot laid down, putting his right hand on his right thigh, all his fingers close‑fisted save the index finger which he uses to point out as a sign for his monotheistic belief, and his left hand is put on his left thigh. There is nothing in the way, if the worshipper keeps both the little and ring fingers closed, while rounding his thumb and middle finger in a ring‑shape, and uses his index finger to point out as a sign for his monotheistic belief. It has been related that the Prophet, may peace and blessings of Allah be on him, had practiced both of these ways, thus, it is advisable for the worshipper to perform the first way once and the other on the second time.

The worshipper reads the Tashahud while sitting and says:

“Al‑tahiyatu lilahi wasalawatu watayibatu Assalamu alayha ayuha‑n‑nabiyu wa rahmat‑u‑llahi wa barakatuhu. Assalamu alayina wa ala ibadi‑l‑lahi‑s‑salalihiyn. Ashadu ala ilaha ila lahu wa ashadu anna Muhammadan abdoho wa raswuloh. Allahuma salliy ala Muhammad wa ala aali Muhamad, kama salayata ala Ibrahima wa aali Ibrahim. Inaka Hamidon Majid. Wa barik ala Mohammad wa ala aali Muhammad kama barkta ala Ibrahima wa aali Ibrahima. Inaka Hamidon Majid.”

This means:

“Greetings, prayers and the good things of life belong to Allah. Peace, mercy and blessing of Allah be on you, O Prophet. May peace be upon us and on the devout slaves of Allah. I testify that there is no god but Allah and I testify that Mohammed is His slave and messenger. O Allah, bless Mohammed and his family as You blessed Ibrahim and his family. You are the Most‑ Praised, The Most‑glorious. O Allah, bestow Your grace on Mohammed and his family as You bestwoed it on lbrahim and his family. You are the Most‑Praised, The Most‑glorious.”

After reciting the Tashahud, the worshipper asks Allah’s protection from four evils, he should say:

“My Lord, I ask your protection from torment of the Hell, torment of the grave the trials in life‑time and after death, and from the impostor Antichrist.” The worshipper may ask Allah for prosperity in this worldly life and in the Hereafter, supplicate Allah to bestow His favors on his parents and other Muslims. He could do this in both obligatory and optional prayers. It has been reported by Ibn Massoud that the Prophet, peace and blessings of Allah be on him, taught him how to recite the Tashahud and told him that the worshipper should invoke Allah and ask Him for the more beloved wishes which he likes, or, as it has been related in other wordings, the worshipper should ask Allah for whatever he wishes. In this manner, the servant can ask Allah for all the prosperity of this worldly life and the life to come.

The worshipper terminates his prayer by turning his face to the right saying: “As‑salamu alai kum wa rahmatu Allah” and to the left saying this salutation which means “Peace and mercy of Allah be on you.”

(14) In case of a three Rakaat prayer (prayer consisting of three units) as that of Maghrib prayer, (evening prayer), or a four Rakaat prayer like that of noon prayer (Zuhr), Asr prayer (late afternoon prayer) or, Isha prayer (night prayer), the worshipper stands up after reciting the Tashahud according to the manner stated before, and raises his hands up to the level of his shoulders saying (Allahu Akbar). The worshipper puts his hands over his chest as it had been explained before, and recites only the Fatiha. There is no objection if he adds to the Fatiha some other verses of the Quran while performing the third or fourth Rakaat (units of prayer) of noon prayer (Zuhr), because this was stated to be one of the manners adopted by the Prophet, may peace and blessings of Allah be on him, according to the tradition reported by Abi Saied.

After the third Rakaah of Maghrib prayer (evening prayer), and the fourth Rakaah of Zuhr (noon), Asr (afternoon) and Isha (night) prayers, the worshipper recites the Tashahud and terminates his prayers by saying: “Assalamu‑alaikum wa rahmatu Allah” while turning first to the right, and second to the left as it has been explained before.

It is not an obligatory duty, but it is a recommendable prophetic tradition to invoke Allah after terminating the prayer by asking Him forgiveness thrice and saying before turning one’s face towards his followers if he is the Imam: “O Allah, Thou art peace and from Thee is peace, Thou art blessed, O possessor of Glory and Honour.”

It is advisable for the worshipper to say:

“There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things. O Lord, none may withhold what You have given and none may give what You have withheld and the riches cannot avail a wealthy person with Thee. There is no might or power except by the support of Allah, There is no god but Allah and we do not worship but Him alone. To Him alone belong all bounties, to Him alone belong all grace, and to Him worthy praise is accorded. There is no god but Allah, to Whom we are sincere in devotion, even though the unbelievers may detest it.”

It is also advisable to the worshipper to extol Allah 33 times by saying (Subhana Allah). Praise Him by saying (Al Hamdu El‑Allah) 33 times also by saying “Allahu Akbar” and the worshipper completes his supplications to be one hundred by saying once: “There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things.”

The worshipper adds to that the recitation of the verse of the Throne “Ayat Al‑ Kursiy”, Surat Al‑Ikhlas, Surat El‑Falaq, and Surat Al‑Nas. It is recommendable to recite these Suras thrice after the Fajr prayer (Morning prayer), and the Maghrib prayer (evening prayer) because this was reported to be one of the traditions of the Prophet, peace and blessings of Allah be on him. As it had been stated before, all these after‑prayer supplications are optional and not obligatory.

Every Muslim, whether be male or female, is recommended to pray 12 Rakaat of supererogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer ‑ These supererogatory prayers are called (Rawatib) which means: “Certain supererogatory exercises of optional prayers.” The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers wherever he settled. During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the Isha prayer).

There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said “The best of the prayers are those which are furfilled at one’s own home, with exception to obligatory prayers which should be performed in congregation at the mosque.”

Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said (which means): “Whoever prays optionally twelve Rakoat every one day and night, Allah will reward him by an established dwelling in the paradise. “

It is also advisable to the Muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: “Ye have indeed in the Messenger of Allah an excellent exemplar” (33:21).

And the Prophet (May the peace and blessings of Allah be upon him) said (which means): “Perform your prayer in the same manner as you had seen me doing.”

Allah is He Who is Able to render us success and prosperity, and may Allah give His blessings and peace to our Prophet Mohammed son of Abdullah, his family, his companions and whoever follows his way till doomsday.

President of Supreme Head Office for Religious Researches, Ifta, Call and Guidance Departments.
(Shiekh Abdul Aziz Abdullah Bin Baz)

Click the Below Link to read or Download the scanned PDF

Prophet Mohammad’s Manner Of Performing Prayers – Ibn Baaz [PDF]


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