وَلِلّہ عَلَی النَّاِس حجُّ البَیتِ مَنِ استَطَاعَ اِلَیہِ سَبِیلا Hajj to the House is a duty to Allah by all people who are able to undertake it.
An English Version
What to do? What not to do?
Where to do? How to do?
Compiled by
Late Muhammad Moinuddin Ahmad
Translated by
Prof. Jalil Ahmad
A Project of
Al-Moin Trust, Karachi (Pakistan)
Originally this handbook was compiled in 1984, under the title of
Masai’l-o-Ma’lumat-e-Hajj-o-Umrah for Pakistani, Indian and other
Urdu speaking pilgrims. This was written in a lucid and simple style
presenting all the salient features of Hajj and Umrah and their rites and
ceremonies. The book was approved by the renowned scholars and
Ulama in Pakistan.
Its demand and popularity increased with the passing years. In 1993,
The Government of Pakistan, Ministry of Religious Affairs,Islamabad,
got it published in a quantity of 90,000 and named it “Anwarul
Haramain”, for free distribution among all Pakistani pilgrims. Besides
Urdu edition, Bangla, Gujrati and English versions followed.
Realizing its tremendous benefits to the Muslim Ummah, in 2006 the
English version of the book was presented in PDF format on the
internet for free download:
The handbook may be copied for further distribution as long as the
text is not modified in any way, a reference is made to the web site
“Hajj & Umrah” and the above source URL is used to access it.
“Here I am (at Your service), O Allah!
Here I am. No partner do you have.
Here I am.
Truly, the praise and the favour is Yours and
the dominion; No partner do You have.
A pilgrim enters into the state of Ihram only after reciting Talbiyah. And at all other times it is the oftrepeated
prayer of Hajj—You may say, the chief song of the pilgrim. He must repeat it countless times
during the Hajj and Umrah. In fact it is the response to the call of Hadrat Ibrahim who in obedience to
the commandment of Allah, had called his bondsmen “Come to the House of Allah”. Therefore the
people, who, after assuming Ihram, proceed to the House of Allah with the intention of Hajj or Umrah,
and recite Talbiyah, seem to say in answer to the proclamation made by Hadrat Ibrahim “O our Rabb,
You had summoned us by asking Ibrahim—Your favorite bondsman—to call us, we are here, we are
present, we are here in Your Majestic presence”. But a pilgrim should not forget that he should proceed
with due reverence and humility and with mixed feelings of hope and fear, as is natural, when the
Sovereign summons someone to His August Presence, fearing his presence may not be accepted due to
his evil deeds.
It has been narrated by Sahl ibn Sa’d “When a believer of Allah recites Talbiyah for Hajj or Umrah
and says “Labbaik”, all the created things to his right and to his left, whether they are lifeless stones
and trees or lumps of mud, also say Labbaik with him, right up to the both ends of the earth”.
(Tirmidi, Ibn Majah)
لآ اِلَهَ اِلاّ اللّهُ مُحَمَّدٌ رَسُوُل اللّه
(There is no deity save Allah, and Muhammad is Rasulullah)
اشْهَدُ انْ لآّ اِلهَ اِلاَّ اللّهُ وَحْدَه لاَ شَرِيْكَ لَه، وَ اَشْهَدُ اَنَّ مُحَمَّدً اعَبْدُه وَرَسُولُه
(I bear witness that there is no deity save Allah, and I bear witness that Muhammad is His
bondsman and His Messenger)
سُبْحَان اللهِ وَ الحَْمْدُ لِلّهِ وَ لآ اِلهَ اِلاّ اللّهُ، وَ اللّهُ اَكْبَرُ وَلا حَوْلَ وَلاَ قُوَّة الاَّ بِاللّهِ
الْعَلِىّ الْعَظِيْم
(Glory be to Allah, and praise be to Allah. There is no deity save Allah. Allah is Supreme. There
is no strength nor power save in Allah the Magnificent)
لا الهَ اِلاَّ اللّهُ وَحْدَهُ لا شَرِيْكَ لَهْ، لَهُ المُْلْكُ وَلَهُ الحَْمْدُ وَهُوَ عَلى كُلِّ شَئ قَدِيْرٌ
(There is no deity save Allah, the One without a partner. His is the dominion and His is the
praise, and He is Powerful over everything)
1. Talbiyah 3
2. The Four Kalimat 4
3. Contents 5
5. Glossary 8
6. Preface 11
7. Hajj 13
8. “Hajj” as a duty and its kinds 13
9. Faraid, Wajibat and Sunan of Hajj 16
10. Ahkam (rules) of Umrah 17
11. Mawaqit (the places traditionally stipulated 17
for the assumption of Ihram)
12. Ihram – its rules and regulations 20
13. Makkah Mukarramah 24
14. Tawaf and its kinds 26
15. Know-how of Tawaf 27
16. Wajibat, Muharramat and Makruhat of Tawaf 28
17. Rules of Tawaf 30
18. Supplications during Tawaf 35
19. Supplications at Multazam 38
20. Maqame Ibrahim and Salah Wajib for Tawaf 38
21. Zam Zam water 39
22. Sa’ey and its rules 40
23. Ritual shaving 44
24. Stay at Makkah Mukarramah and rules of Umrah and Tawaf 45
25. 8th Dhul Hijjah – its Ahkam (rules and ceremonies) and stay 47
at Mina
26. Wuquf (stay) at Arafat 48
27. A fervent appeal 50
28. The Tasbihat and supplications to be recited in Arafat 50
29. Wuquf (stay) at Muzdalifah 53
30. Ramyul Jimar in Mina 54
31. Stay in Mina and Qurbani 57
32. Stay in Mina and Ritual Shaving 57
33. Tawafuz Ziyarah 58
34. Tawaful Wada 59
35. Instructions and Invocations 59
36. An appeal 61
37. Rules for children 62
38. To perform Hajj on behalf of others 62
39. Rules for women 65
40. Jinayat 68
41. Rules of Salah, Salatut Tasbih, Salatul Janazah in the 70
Harmain (Holy Makkah and Madinah)
42. Madinah Munawwarah 77
43. The Salam on visiting the grave of Hadrat Hamzah and 83
other martyrs of Uhud
44. Places to visit in Makkah Mukarramah 84
45. Places to visit in Madinah Munawwarah 84
46. Appendix 86
(i) Hajj Rites at a Glance 86
(ii) What to do in Umrah and Hajj 87
Adhan: The call for Salah.
Adhkar: Plural of Dhikar (remembrance of Allah)
Afaqi: Literally “outsider”, one who lives beyond the boundaries of a “Miqat”.
Afdal: More virtuous
Akhirah: Hereafter, the next world
Ahkam: Laws, rules
Ahadith: Plural of Hadith
Ayyamut Tashriq: The period between the 9th and the 13th Dhul Hijjah, see Serial Nos. 184-185.
Barkah: Beneficent force of divine origin, which causes superabundance in the physical sphere and
prosperity and happiness in the psychic order.
Bid’ah: Innovation
Dam: Animal sacrifice as a penalty
Dhikar: Remembrance of Allah
Din: Religion
Du’a: Solemn request and humble petition to Allah, prayer, supplication
Fard: A religious duty explicitly mentioned in the Qur’an or Sunnah (in case of Hajj and Umrah, an
integral part of it).
Fara’id: Plural of Fard
Fasiq: Sinful
Firdows: The Paradise
Hadith: Tradition – the recorded words, actions and sanctions of Rasulullah (peace be upon him).
Haraam: Unlawful
Hajarul Aswad: The black stone. It is a stone said to have been brought from paradise. Its pieces are
set in a silver frame in the wall at man’s chest height in the south eastern corner of Baitullah.
Halal: Lawful
Halq: Get the head shaved
Hatim: The semi-circular wall surrounding Baitullah on the northern side. It is a part of Ka’bah and
while performing Tawaf it is wajib to include this piece of land.
Hill: The area lying between a Miqat and the boundaries of the Haram.
Hamd and Thana: Glorifying and lauding Allah
Ibadah: An act of worship; an act of adoration
Iddah: The waiting period
Idtiba: To place the upper sheet of Ihram on the left shoulder after making it pass through the right
arm-pit ( see Serial No. 114).
Ifrad: A kind of Hajj when a person makes Niyyah to perform simple Hajj
Imam: The person who leads the Salah
Istighfar: Seeking forgiveness of Allah; prayer to seek His forgiveness
Istilam: To kiss Hajarul Aswad either actually or symbolically. (see Serial No. 88)
Istiqbal of Hajarul Aswad: To stand on the line made of Black Stone so as to face Hajarul Aswad.
(see Serial No. 85)
I’tikaf: A retreat in a Masjid for worship and meditation
Ja’iz: Permissible, allowed
Jamarat: Plural of Jamrah
Jama’ah: The congregation
Janabah: State of major pollution for which bath is necessary, defilement.
Jaza: Recompense
Jimar: Plural of Jamrah
Karahat: That which is Makruh, that is reprehensible
Kafir: An infidel
Makruh: Reprehensible
Makruhan Tahriman (Makruh Tahrimi): Abominable, approximately towards unlawfulness
Makruhat: Plural of Makruh
Masnun: That which is approved by Sunnah
Mathurah: Handed down by Hadith
Mataf: The place where Tawaf is performed
Mawalat: Uninterrupted succession
Mawaqit: Plural of Miqat
Miqat: A place traditionally stipulated, beyond which no Muslim can go towards Makkah, without
being in the state of Ihram. (see Serial No. 24).
Miswak: Tooth stick
Mubah: Being attended neither with praise nor blame
Mufrid: A pilgrim who performs Hajjul Ifrad
Muharramat: Plural of Muharram (Haraam)
Muhrim: The pilgrim in the state of Ihram
Muqim: A resident
Muqtadi: A person who follows the Imam in Salah
Mustahabb: Commendable, desirable, preferable
Mutamatti: A pilgrim who performs Hajjul Tamattu
Nafl: Supererogatory
Niyyah: Intention
Qada: The missed or deliberately omitted act of worship
Qarin: A pilgrim who performs Hajjul Qiran
Qasr: To get hair cut short; curtailed Fard Salah by a Musafir (traveler)
Qiran: To perform Hajj and Umrah in one Ihram
Qiyam: To remain standing
Qurbani: Sacrifice of a goat, sheep or 1/7th of a camel or cow
Qurra: Plural of Qari, a person who recites the Qur’an with the proper rules of recitation.
Rak’atain: Two Rak’at Salah
Ramal: To walk with short and quick steps and with jerking of shoulders (see Serial No. 117)
Rukn: Essential element
Rawdah: Garden; metaphorically the Sacred Chamber, where Rasulullah (peace be upon him) rests.
Sadaqah: Charity
Salah: (Namaz) Prayer performed in a prescribed form
Salam: To greet
Salat Alan Nabiyye: (Durud Sharif) To send blessings and salutations on Rasulullah (peace be upon
Satr: The portion of body that must be covered, i.e., from naval to the knees for men.
Sah-w: Forgetfully missed
Shari’ah: Islamic law
Shafa’ah: Intercession
Sunan: Plural of Sunnah
Sunnah: What Rasulullah (peace be upon him) has commended; in accordance with the practice of the
Holy Prophet (peace be upon him)
Sunnatul Mu’akkadah: A compulsory Sunnah, a Sunnah on which special emphasis has been laid by
the Holy Prophet (peace be upon him) or his companions or which has been in constant practice of the
Muslims as a body.
Tahiyyatul Masjid: Literally “Greeting to the Mosque”. Two Rak’at Nafl Salah which may be offered
on entering into a Masjid. But this Salah need not be offered on entering Masjidul Haraam, for its
Tahiyyah is a Tawaf.
Tahlil: To say “La Ilaha Illallah”. It is better to add Muhammadur Rasulullah (peace be upon him)
Takbir: To say “Allahu Akbar”
Takbirat: Plural of Takbir
Tasbih: To say: “Subhanallah”. It also means rosary and to count on its beads.
Tawbah: Return to Allah with repentance
Tamattu: To combine Hajj and Umrah
Thana: Praise of Allah
Thawab: Recompense
Wajib: Obligatory in the second degree, an act omitting of which is not allowed, binding.
Wajibat: Plural of Wajib
Wudu: Ablution
Wuquf: Literally means “To Stop, To Stay”
Zawal: Exact declining of sun
In the name of Allah, the most Merciful, the most Beneficent
Hajj is the fifth of the five “PILLARS” (Arkan) of Islam. It was made Fard on the 9th Hijra, after the
revelation of the Ayah; translation:
“Hence Hajj to this Bait (House) is a duty owed to Allah by all people who are able to undertake it. And as for those who
deny the truth – Allah does not stand in need of anything in all the worlds”. 3.97
It is a duty obligatory on every Muslim, man or woman, who has reached the age of puberty and is
sound of mind to perform the Hajj once in his or her lifetime provided that they have the means to do
The very fact that Hajj is Fard and Umrah is Sunnatul Mu’akkadah only once in a person’s lifetime,
makes it all the more imperative on them to acquaint themselves thoroughly, with the procedure of
performing Hajj and Umrah. Moreover Hajj has very specific “MANASIK” (rites and ceremonies), that
are to be performed strictly in a given sequence of time and place and the errors made even
inadvertently are not condoned and are liable to Jaza. You may commit an error and you may even not
know that your Hajj is impaired.
So much about the form of Hajj. Its soul that lies in absolute surrender to the will of Allah actuated by
the divine love and devotion, is still harder to come by.
But what often happens is this that an ordinary pilgrim takes it lightly and gets little benefit out of his
arduous journey that also entails great expenses on him.
Therefore, I thought it might do some real good to the common man if I compile a handbook on Hajj
and Umrah strictly in accordance with the authenticated opinions of Hanafi Fiqh in a lucid and simple
style that will present all the salient features of Hajj and Umrah and their rites and ceremonies, that a
person must know.
With this aim in view, in 1984, I complied a handbook entitled Masai’l-o-Ma’lumat-e-Hajj-o-Umrah in
Urdu for Pakistani, Indian and other Urdu speaking pilgrims. The handbook was duly approved by the
renowned scholars and Ulama of all schools of Hanafi Fiqh in Pakistan.
I distributed the handbook among a large number of intending pilgrims, who greatly admired and
appreciated it. Its demand and popularity increased with the passing years. Subsequently I revised and
updated the handbook, in the light of new experiences gained and new problems and difficulties faced
by the pilgrims. The Government of Pakistan, Ministry of Religious Affairs, Islamabad, so much
appreciated my work that this year 1993, by the grace of Allah, they got it published in a quantity of
90,000 and named it “Anwarul Harama’in”, for free distribution among all Pakistani pilgrims.
In subsequent years along with the updated Urdu editions of the handbook, the Bangla and Gujrati
editions followed. It was my long cherished desire that the handbook could be translated into English
so as to cater to the needs of a large public comprising English speaking people in Pakistan and
everywhere in the world.
I am very grateful to Allah the Almighty and Munificent who enabled me to achieve my purpose, and
with no less pleasure I take the opportunity of presenting this handbook to the people at large.
I need not sum up various topics that can be seen from the table of contents but, I must explain one
special feature of the handbook, that the relevant technical terms which every Muslim should know,
have been adopted in original as they are used in Arabic language, and have been transliterated as they
are spoken. Because they have a wider appeal and understanding, I have preferred them to Urdu or
Persian forms used in my Urdu handbook which have a relevance only to the Urdu speaking people,
e.g., instead of Namaz I used Salah, and Masjidul Haraam instead of Masjid-e-Haraam. I have also
given a glossary that explains the meanings of all these technical terms.
In the end, I am extremely thankful to all my friends and admirers who have greatly contributed to the
making of this handbook. May Allah grant them recompense in this world and in the life to come. I also
request those who may read this handbook to pray for us at different places they visit during the Hajj
and on different occasions, which are known for the efficacy of prayer.
May Allah forgive me for the errors that I may have made. I also pray to Allah for making this
handbook useful, and accepting it as a means to my attaining His favor and Maghfirah. May Allah
grant all of us Hajjul Mabrur and bless us with security and prosperity here and in the Akhirah.
Muhammad Moinuddin
2/139-K Kashmir Road
P.E.C.H. Society
Karachi 75400, Pakistan
August 9, 1993
In the name of Allah, the most Merciful, the most Beneficent
1. Literally, in Arabic, Hajj means “a resolve”, i.e., to resolve to some magnificent duty.
2. As a technical term in Shari’ah (Islamic Law), Hajj is the name of those acts which are performed
after entering into the state of Ihram with the Niyyah (intention) of Hajj. They comprise Fard
(necessary duty), Tawaf (circumambulation of Ka’bah), Wuquf (stay) at Arafat and some Wajibat
(obligatory actions) which are performed in a given order at appointed times.
3. All the rites and ceremonies of Hajj are the acts actuated by the ecstasy and divine madness of love.
But this does not mean that a pilgrim will have to face no difficulties and hardships while performing
them. This simply means that the rites of Hajj are the acts of a person in love and while performing
them, he is so happily engrossed in achieving the favor and nearness of his beloved Allah, that he
tramples down all the thorns of the way smilingly, and becomes an embodiment of patience and
submission. In spite of all the facilities that a pilgrim can possibly have while performing Hajj, there
always be some difficulties and hardships. Therefore, to seek the pleasure and nearness of Allah he
should bear them all patiently. Rasulullah says, “To endure hardship in Hajj is like enduring
hardship in Jihad (fighting for the cause of Allah). Therefore, he who patiently bears hardships and
difficulties will have a great recompense in the hereafter, his efforts will not go unrewarded” (Ittihaf).
4. (a) Before proceeding for Hajj, a pilgrim should feel that in response to the call of his Master, His
bondsman intends to kiss His threshold and leaves his home in the hope of being accepted. He should
leave his home in the spirit as if he is leaving this world. If he has been unkind or unjust to a person or
has hurt him, he should crave his forgiveness and if he has deprived a person of his due or rightful
claim, he should redress it.
(b) He should offer supererogatory Salah (Nafl comprising two Rak’at) with the intention of Tawbah
(repentance for his sins), then he should send Durud (blessings) and Salam (salutations) on Rasulullah
, should sincerely repent all his past sins and misdeeds, whether great or small, should recite
Istighfar (O Allah forgive me) and should make a firm determination that he would never commit sins
again (Insha Allah).
5. Hajj is Fard (a duty necessary) on every Muslim, man or woman, who has reached the age of
puberty and who has means to do so. The person who performs it gets Thawab (recompense) for it, and
he, who does not perform it (in spite of means) is Fasiq (a sinner) and he will be punished for it in the
hereafter and he, who denies that it is a Fard, becomes Kafir (an infidel).
6. It is narrated by Hadrat Ali that Rasulullah said, “A person who has the provision for Hajj and
has the conveyance that can take him to Baitullah (the House of Allah) and even then he does not
perform Hajj, it makes no difference whether he dies a Jew or a Christian and this is because Allah says
that Hajj of Baitullah is Fard on those who have the means to do so” (Tirmidhi).
7. Those who do not perform Hajj are worth reprimanding while those who perform it without knowing
the Arkan (ordinances of Shari’ah) and what they are supposed to do, also deserve the same. Everyone
knows that nothing can be achieved without learning. How pitiable it is that they do not care a little to
learn about Ibadah (acts of worship) that is Fard on them and is prescribed only once in their life time,
and that they do nothing to embalm their hearts with the love of Allah and Rasulullah .
8. It is narrated by Hadrat Abu Hurayrah that Rasulullah said, “The person who performed Hajj
just to please Allah and abstained from lustful acts, wickedness and sins of all sorts, shall return from it
pure and sinless as he was at the time of his birth”.
9. “Al-Hajjul Mabrur” is the Hajj during which a pilgrim neither commits any sin nor anything that is
forbidden in the state of Ihram. After performing Hajj, he becomes indifferent to the worldliness and
the life of the next world attracts him more. And some scholars are of the opinion that “Al-Hajjul
Mabrur” is yet another name for the Hajj that is “Maqbul” (accepted and approved by Allah) and its
sign is this that after performing it, a person is more prone to do good and to abstain from sin. (Hayat,
Umdatul Fiqh)
10. Hajj is Fard on a Muslim, only once in his lifetime, provided he has the means to perform it, that is
after paying his debt, including Mahr (dowry), he has enough money necessary for his journey to
Makkah and back home, for his stay there and for the sustenance of his family during his absence. A
house, household effects and personal garments are included in the daily necessities of life.
If a person has money, as detailed above, Hajj is Fard on him, and he is a sinner, if he delays it.
The common belief that Hajj is not Fard on a person who has an unmarried daughter, till she is
married, is absolutely wrong, and also that a person, before proceeding on Hajj, must set aside enough
wealth for the dowry of his unmarried daughter.
The Hajj is not Fard on a woman, who neither has her own independent income, nor she has saved
enough money of her own, to be able to perform Hajj. However, if her husband has enough wealth to
take his wife and children along with him, he can certainly do so. But a man ought not delay his Hajj
until he saves enough money so as to take his wife also with him.
Hajj is Fard on that woman also who has personal ornaments, that she can sell and meet her own
expenses and those of her Mahram ( a male relative with whom marriage is forbidden). For more
details, consult the chapter entitled “Rules for Women”.
A Hadith says, “Hasten to perform Hajj, for who knows about the future. You may fall ill or may be
forced by some need to forgo Hajj”. Another Hadith says, “Hajj has precedence over Nikah (to get
married)” (Kunz, Fadail-e-Hajj).
11. Some people have wrongly publicized that Hajj becomes Fard on a person, who has performed
Umrah. Hajj is not Fard on a person who does not have enough wealth to perform it, even if he has
performed Umrah in the months of Hajj.
12. There are three kinds of Hajj:
(a) Hajjul Ifrad: It is simple Hajj. A pilgrim before passing through the Miqat (the place for assuming
Ihram), enters into the state of Ihram with the Niyyah (intention) of performing Hajj alone. He does not
combine it with Umrah, that is he takes care not to perform Umrah at all, in the months of Hajj. The
person who performs Hajjul Ifrad is called Mufrid. Ifrad is the only kind of Hajj allowed to the
residents of Makkah and Hill (that is those who reside between the Miqat and the precincts of Haram,
e.g. Jeddah). They cannot perform Qiran or Tamattu.
(b) Hajjul Qiran: Literally, Qiran means to combine two things. A pilgrim who performs this kind of
Hajj, combines Hajj and Umrah, that is he assumes Ihram with the Niyyah to accomplish both of them.
The person who performs this kind of Hajj is called a Qarin.
After performing the Tawaf and Sa’ey for Umrah, a Qarin, should remain in the state of Ihram and
perform Tawaful Qudum before Wuquf (staying) at Arafat which is Sunnah. It may please be noted that
Tawaful Qudum is other than Tawaf for Umrah. The latter is not the substitute for the former. Likewise
the Sa’ey for Umrah is quite distinct from the Sa’ey for Hajj. It is better for a Qarin to perform Sa’ey
(for Hajj) after Tawaful Qudum, it is also a Sunnah. If he does not perform Sa’ey after Tawaful Qudum,
he shall do it after Tawafuz Ziyarah.
For an Afaqi (a pilgrim who resides in a country situated outside the Miqat), Qiran is most virtuous, but
the residents of Makkah and Hill are not allowed to perform it. If they do so, they will do wrong and
Dam (sacrifice of a goat, a sheep or 1/7th of a cow or a camel) will be Wajib (obligatory) on them.
(c) Hajjut Tamattu: Tamattu literally means to enjoy or to take advantage of a facility. A pilgrim who
performs this kind of Hajj, combines Umrah with Hajj in such a way that during the months of Hajj,
before passing through the Miqat, he assumes Ihram for Umrah only. Then after he accomplishes
Umrah at Makkah Mukarramah, having his head shaved or hair cut short, he relinquishes his Ihram but
does not come back home. Then, on the 8th of Dhul Hijjah he resumes Ihram, this time with the
intention of Hajj and performs the rites and duties of Hajj. The person who performs this kind of Hajj is
called a Mutamatti. This kind of Hajj is also meant for the Afaqi. The residents of Makkah Mukarramah
and Hill cannot perform it. If they do so, they will do wrong and Dam will be Wajib on them.
13. After performing the Umrah at Makkah, some pilgrims stay with their relatives at Jeddah. As they
have already formed an intention to perform Tamattu, now when they go to Mina on the 8th of Dhul
Hijjah, they cannot change their mind to perform Qiran. If they do so, Dam will be Wajib and in
Shari’ah their Hajj will not be accepted as Qiran. Therefore, they should assume Ihram with the
intention of performing simple Hajj. Their Hajj, together with the Umrah they have already performed,
becomes Hajjut Tamattu.
14. FARAID (THE DUTIES) OF HAJJ: They are three as given below:
(i) To assume Ihram: That is to form Niyyah (intention) to perform Hajj and to recite Talbiyah (Labbaik
in full)
(ii) Wuquf at Arafat: To stay at Arafat anytime, even if it be for a moment, from after Zawal (the
moment after mid-day) of the 9th Dhul Hijjah to the dawn of the 10th Dhul Hijjah. This is the Rukn ( an
indispensable part) of Hajj. To begin Waquf immediately after Zawal is a Sunnah.
(iii) Tawafuz Ziyarah: It may be performed any time from the morning of the 10th Dhul Hijjah till the
sunset of the 12th Dhul Hijjah after ritual shaving. This too is Rukn.
(a) It is Wajib to perform every one of these Faraid in the prescribed order at its appointed time and
(b) If any of the three Faraid is missed or omitted for any reason, Hajj would not be properly
15. WAJIBAT OF HAJJ: Basically they are six. Other related Wajibat will be discussed in detail at
their proper place. If any Wajib is left out intentionally or inadvertently, it does not make the Hajj
invalid, but Jaza (reparation) will be due for the omission, in the form of Qurbani (animal sacrifice) or
Sadaqah (giving food or corn as alms to the poor in a fixed quantity). It may, however, be kept in mind
that omitting a Wajib without any excuse is a sin that cannot be absolved by Jaza unless the pilgrim
repents and seeks forgiveness of Allah. Therefore, one should be determined not to leave any Wajib.
The above mentioned six Wajibat are as under:
i) Wuqf at Muzdalifah: That is Qiyam (to stay) at the appointed time during the halt at Muzdalifah.
ii) Sa’ey (traversing seven times) between Safa and Marwah: It is Makruh (reprehensible) to delay
Sa’ey till after the days prescribed for Qurbani but no Jaza will be due.
iii) Ramyul Jamar: Pelting at Jamarat.
iv) To offer a sacrifice: It is due only on a Qarin or a Mutamatti.
v) Have the head shaved or hair cut short
vi) Tawaful Wada (Farewell Tawaf): It is only due on Afaqi.
16. SUNAN OF HAJJ: A detailed account of the Sunnan is given in the pages that follow. As a general
rule, it is bad and objectionable to omit a Sunnah intentionally. No Jaza is due if a pilgrim omits them,
but he who performs them is definitely rewarded.
17. In Arabic Umrah means “to visit a populated place”. As a technical term used in the Shari’ah,
Umrah means to perform Tawaf of Ka’bah and Sa’ey between Safa and Marwa, after assuming Ihram,
either from a Miqat or a place in Hill. Umrah is also called Hajjul Asghar.
18. Hadrat Abu Hurayrah narrated that Rasulullah said ”Umrah becomes an atonement for the sins
committed between one and the next Umrah”. (Bukhari, Muslim)
19. It is narrated by Hadrat Abdullah ibn Masud and Jabir that Rasulullah said “Perform Hajj and
Umrah again and again for both remove poverty and sins in the same way as the furnace removes the
impurities of gold, silver and iron”. (Tirmidhi and Nasa’i)
20. Hadrat Abdullah ibn Abbas narrated that Rasulullah said “The recompense of the Umrah
performed in the month of Ramadan is equal to that of one Hajj. According to a Hadith Rasulullah
said “Performing Umrah in Ramadan is equal to performing Hajj with me”. (Bukhari, Muslim)
21. A Muslim who can afford to reach Makkah Mukarramah, it is Sunnatul Mu’akkadah (a compulsory
Sunnah) for him to perform Umrah once in his lifetime and it is Mustahabb (desirable) to perform more
than one. It is, however, prohibited to perform Umrah from the 9th to 13th Dhul Hijjah.
22. Faraid (duties) of Umrah: They are two in number:
(a) To assume Ihram, which is accomplished after a person recites Talbiyah with the intention of
(b) To perform Tawaf
23. Wajibat of Umrah: These are also two in number:
(i) Sa’ey between Safa and Marwah (after Tawaf) and to begin it from Safa and to end it at Marwah.
(ii) Have the head shaved or hair cut short (it is Wajib to trim up to 1/4th of the head, and Sunnah if the
whole head is shaved).
(The places traditionally stipulated for the assumption of Ihram)
24. Mawaqit are those places on all the four sides of Makkah, beyond which it is Wajib to proceed
towards Makkah after assuming Ihram. They can be divided into the following three categories:
If a Muslim residing outside Miqat wants to enter into Makkah or the precincts of Haram for
performing Hajj or Umrah or for any other purpose, he cannot pass through Miqat without Ihram. If he
crosses Miqat without Ihram, he must go back to any Miqat, assume Ihram with the intention of Hajj or
Umrah, recite Talbiyah, and then enter again into the precincts of Haram otherwise Dam will be Wajib
on him but if he returns to Miqat and enters Makkah after assuming Ihram, Dam will be waived off.
(a) Dhul Hulafah: Its new name is Abyar Ali. The people coming from Madinah Munawwarah,
should assume Ihram from here, or even from Masjidun Nabvi itself.
(b) Juhfah: For the people coming from Egypt, Syria, or west, now replaced by a locality near Rabigh.
(c) Qarn: For the people coming from Najd and Taif. This is close to the place now known as “ALSAIL”
(d) Yalamlam: For the people coming from India, Pakistan and Yemen by sea. It is the name of a
mountain, some 32 miles to the south of Makkah Mukarramah. It is now called Sa’diyah also.
(e) Dhatul Irq: For the people coming from Iraq (Basra and Kufa, etc.)
(a) The people who are the residents of Miqat or Hill (area situated between Miqat and Haram), for
example those coming from Jeddah, whether they be residents of Jeddah or are staying there, for them
the whole area where they live is Miqat. If they enter Makkah Mukarramah with the intention of Hajj
or Umrah, it is Wajib on them to be in the state of Ihram, which they can assume from their homes.
However, they can enter into the Holy City of Makkah without Ihram, if they go there for some reason
other than for performing Hajj or Umrah.
(b) Some of the pilgrims after performing Umrah, do not stay at Makkah Mukarramah but stay with
their relatives at Jeddah. In such a case, they come under the category of those residing at Jeddah. They
need not assume Ihram if they do not go to Makkah Mukarramah for Hajj or Umrah but for some other
reason, for example just for Salah or Tawaf in Masjidul Haraam.
For those residing within the boundaries of Haram, their Miqat for Hajj is Haram and for Umrah is
Hill. The Afaqi, who after performing Umrah, relinquishes Ihram and stays at Makkah Mukarramah, is
like the resident of Makkah. For Hajj, his Miqat is Haram and for Umrah, any place in Hill beyond the
boundaries of Haram, for example Tan’im or Ji’iranah.
25. Some pilgrims who travel by air for Hajj or Umrah, assume Ihram at Jeddah instead of their homes.
Before landing at Jeddah, the plane is on level with Dhatul Irq, the Miqat for Iraqis, and almost flies
over Qarn, the Miqat for people of Najd. There is a consensus among Ulama that it is not Ja’iz
(permissible) for the pilgrims to assume Ihram on reaching Jeddah. Therefore, they should assume
Ihram from their homes, the airport, or the airplane itself, at least an hour or two before it lands at
Jeddah. If they land at Jeddah without Ihram, they would commit the sin of passing through Miqat
without Ihram, and Dam will be Wajib on them. If such is the case, they should go back to any one of
the five Miqats of the Afaqi pilgrims (mentioned at Serial No. 24), easily accessible to them. Here,
they should assume Ihram with the intention of Hajj or Umrah, and then again enter Makkah. Thus,
they would be absolved of paying the penalty of Dam.
It may, however, be categorically stated that in the given situation, an Afaqi, cannot assume Ihram for
Hajj or Umrah either from Jeddah or Tan’im.
Tan’im is Miqat only for those who reside in Makkah and that too for the purpose of Umrah.
26. It is also incumbent on the pilgrims from U.K., U.S.A., Canada, African countries, India and
Bangladesh, or other parts of the world, who travel by air and want to proceed direct to the Holy City
of Makkah with the intention of Hajj and Umrah, to land at Jeddah in the state of Ihram, otherwise they
will be sinful and Dam will be Wajib.
The journey of some pilgrims may last for ten to twenty hours or even more, therefore, it may be
difficult for them to assume Ihram from their respective homes, specially for the pilgrims from U.S.A.,
Canada and African countries. They can adopt one of the following ways:
i) They should keep sheets of Ihram with them and assume Ihram some two hours before they land at
Jeddah. They can assume Ihram without bath or Wudu (ablution) if water is not available. If possible
they should offer Nafl Salah (comprising two Rak’at) for Ihram or else, they should assume Ihram
without Nafl Salah with the Niyyah of Hajj or Umrah.
ii) They can break journey at Baghdad, Oman, Beirut, Cairo or any other Muslim country in the
vicinity of Jeddah. There, they can assume Ihram and then proceed to Makkah via Jeddah.
iii) The plane that goes to Jeddah via Riyadh makes a stop over at Riyadh in transit. You can find out
how long the plane stops there for clearance and other formalities. Perform Wudu, offer Nafl Salah and
assume Ihram there.
27. If an Afaqi Mutamatti performs Umrah in the months of Hajj, relinquishes Ihram and goes to the
Holy City of Madinah, according to Imam Abu Hanifah, it is preferable if he assumes Ihram from there
with the intention of performing Hajjul Ifrad. Thus his Hajj will become Hajjul Tamattu. But if he so
desires, he can assume Ihram with the intention of Umrah only and after performing Umrah and
relinquishing Ihram, he can resume Ihram for Hajj. But under no circumstances he should come to
Makkah Mukarramah with the intention of performing Hajjul Qiran. If he does so, Dam will become
Wajib on him.
WARNING: Some of the pilgrims who, assume Ihram with the intention of Hajjul Ifrad as mentioned
above, do not offer Qurbani assuming that no Qubani is due on Mufrid. It is incorrect. Qurbani is due
as they are actually Mutamatti.
28. There are some pilgrims who want to perform another Umrah, from Madinah Munawwarah, while
leaving for home. They come to Jeddah without Ihram, keep their luggage in a hotel, assume Ihram
there and proceed to Makkah for Umrah. They follow a wrong procedure for which they are sinful, and
Dam becomes Wajib on them. If they want to perform Umrah they should assume Ihram from Madinah
Munawwarah or Abyar Ali.
29. It is also said that some of those who live in Makkah Mukarramah for the reasons of employment or
business, when they come home on leave and go back to Makkah Mukarramah, either they enter the
Holy City without Ihram or assume Ihram on reaching Jeddah. As mentioned earlier, both of these
practices are incorrect. If a person reaches Jeddah without Ihram, it is incumbent on him to go back to
any one of the Miqat of an Afaqi and then should enter into Haram after assuming Ihram from a Miqat.
If he does not do so and performs Umrah by assuming Ihram from Jeddah, he will be sinful and Dam
will be Wajib on him. He must repent and seek the forgiveness of Allah for his misdeeds.
But if he enters the Holy City of Makkah without Ihram, and does not perform Umrah at all, one Hajj
or Umrah will be Wajib on him for every time he so enters, and also one Dam. Therefore, such persons
should assume Ihram from their homes or from the port of embarkation and on reaching Makkah
Mukarramah, the first thing they should do is to perform Umrah.
30. In Arabic, Ihram means “not to desecrate” or “to declare a lawful thing as Haraam (unlawful) upon
oneself”. According to Shari’ah, Ihram is to enter into a state in which it is prohibited for a person to
use certain Halal (lawful) and Mustahabb things, like wearing stitched garments, use of perfume, and
hair cut, after he forms Niyyah for Hajj or Umrah and recites Talbiyah.
31. Usually the two sheets that a pilgrim puts on while in the state of Ihram, are also called “Ihram” but
they should not be confused with “Ihram” as such. They are simply worn when a pilgrim enters into the
state of Ihram. A pilgrim can change them as often as he likes, whether they are polluted or not. Some
people wrongly think that once these sheets are put on, they cannot be taken off. By taking them off or
by changing them a pilgrim does not relinquish Ihram. A person becomes Halal or comes out of the
state of Ihram in which he had entered with the intention of performing Hajj or Umrah, only when he
completes all the essential rites of Hajj or Umrah and has his head shaved or hair cut short.
The rules of Ihram for women are discussed in the chapter relevant to women.
32. Wajibat of Ihram are given as under:
i) To take off the stitched garments. They are not used as long as a pilgrim remains in the state of
ii) To assume Ihram at a Miqat, but in no case beyond it. This can also be done at home at the time of
departure. Anyhow it is imperative not to cross Miqat without being in the state of Ihram.
iii) To abstain from the things forbidden in the state of Ihram.
33. Before the bath a pilgrim takes for assuming Ihram, it is Mustahabb that he should have his nails
cut and shave his armpits and pubic hair, have a bath with soap so as to become thoroughly clean. It has
been observed that some people in the state of Ihram have long hair in their armpits, apparently
because they had not shaven them for months. It is really very bad if their pubic hair are also that long.
It is Mustahabb to shave pubic hair every week or at least once every fortnight. It is Makruh Tahrimy,
almost Haraam, not to shave pubic hair for more than forty days. A pilgrim should pay special attention
to it before he assumes Ihram.
34. When a pilgrim takes a bath, it is Mustahabb that he should form the Niyyah (intention) that he is
taking this bath to assume Ihram. Bath and Wudu are not the conditions for Ihram, nor they are among
Wajibat of Ihram but to leave them without any reason is Makruh.
35. It is better if the sheets of Ihram are white but colored ones are also permissible. One sheet of cloth
is sufficient for Ihram but it is Sunnah to put on two sheets. It is permissible to have more than two
sheets, but not the stitched ones.
36. Seminal discharge, while asleep, does not make any difference in the state of Ihram. The person
should have a bath for major cleanliness, should wash the sheets of cloth or even change them.
37. While in Ihram, it is forbidden (for men) to use a pair of slippers or shoes that cover the raised bone
in the middle of the foot. Therefore, the footwear must be of the type that leaves the area of the raised
bone exposed. If a Muhrim (person in the state of Ihram) wears the shoes that cover the raised bone of
the foot for a full day or a night, Dam will become Wajib on him; for a lesser period only Sadaqah is
Wajib, that is wheat weighing one and three fourths of a kilo should be distributed among the poor. And
if the shoes have been worn just for an hour, a handful of wheat should be given as Sadaqah.
38. While in Ihram, it is forbidden for men to wear socks, gloves, or to bandage or tie a piece of cloth
on head and face.
39. While in Ihram, it is forbidden for both men and women to cover their faces in such a manner that
the cloth touches either the whole or a part of the face, such as cheeks or nose or chin.
40. While in Ihram, it is forbidden for men to cover their heads, whether whole head or a part of it.
41. A Muhrim is not permitted to wipe his face with a cloth or a towel, because it touches the face. If
the cloth touches the face for less than an hour, it becomes Wajib on him to give to the poor a handful
of wheat as Sadaqah. However, if he wipes his face with his hand, there is no harm in it. But a man
except his head and face, and a woman except her face, can wipe the rest of their body with a towel or a
42. A Muhrim is not allowed to hunt animals that live on land but he can slaughter and eat the meat of a
chicken, a goat, a cow, and a camel, both in Haram and beyond its limits.
43. A Muhrim should not kill a louse if it is on his head, body or clothes and should not remove it from
there and throw it down alive on the ground. It is permissible to kill hurtful animals like a snake, a
scorpion, a hornet, or a bug, etc.
44. While in Ihram, it is forbidden to use perfume, to apply henna to the head or beard, to trim nails
and to remove hair from any part of the body.
45. While in Ihram, it is forbidden to make a mention of Jima (conjugal relations) before women, or to
kiss them or to touch them lustfully.
46. Sin is a sin, whether committed in Ihram or without it, but it becomes a grave sin if committed in
the state of Ihram, therefore, it is forbidden with a greater emphasis. Picking up quarrel with the
companions is also forbidden.
47. It is Makruh to put a button, a knob or a pin or a clip on the edges of the sheets put on in Ihram, but
it is permissible if a Muhrim does so to protect the Satr (the area which is forbidden to expose from the
navel to below the knees) from being exposed and no Jaza (compensation) will be due for it. It is
allowed to wear a belt.
48. A Muhrim may wrap himself, including his feet, in a blanket or quilt but he cannot cover his head
or face from it.
49. A Muhrim may put his hand or someone else’s hand, without covering them with a cloth, on his
head. He can also keep household utensils, e.g. a cauldron, pots or pans, a cot or a tray, etc. on his head.
50. It is Makruh for a Muhrim to place his face or forehead on a pillow lying upside down. However,
cheeks and head can be placed on a pillow.
51. It is Makruh for a Muhrim to comb his hair or beard or to scratch his head or beard in the manner
that hair is pulled out. He should scratch his head or beard gently or comb his beard with his fingers so
as not to let his hair fall.
52. It is Makruh for a Muhrim to remove the dirt from his body and to comb the disheveled hair. It is in
the Hadith that a perfect pilgrim is he, whose hair is matted and whose body and clothes are untidy.
53. For a Muhrim, it is admissible to look into a mirror or to get a tooth pulled out, and Miswak
(brushing of teeth with a tooth stick) is, as usual, a Sunnah. But he should not use perfumed tooth
powder or tooth paste.
54. While in Ihram, it is Makruh to wear a garland of flowers or to smell the fragrance of flowers or
fruits deliberately. If he uses the perfumed soap once daily, Sadaqah will become Wajib on him but if
he does so repeatedly, Dam will be Wajib.
55. While in Ihram, it is Makruh to bury his head or face or a part of it under the Kiswah (exterior
hangings of Ka’bah). But there is no harm if he wraps himself in the Kiswah provided his head and
face are uncovered.
56. It is Makruh to assume Ihram without first performing Nafl Salah. But it is admissible if the time
for Salah is Makruh or there is no place to perform the Salah. In such a case he can assume Ihram with
the intention of Hajj or Umrah without performing Nafl Salah. To perform Nafl Salah before assuming
Ihram is a Sunnah. It is neither Fard nor Wajib.
57. Before assuming Ihram it is Mustahabb to put perfume on the body as well as on the sheets used in
Ihram. But that kind of perfume should not be used which leaves body (i.e. its trace) after assuming
Ihram. The reason for the prohibition is this that if these sheets of Ihram are later removed for some
reason and then are reused, the Muhrim has to pay the penalty for using perfume while in Ihram.
58. It has been confirmed by reliable sources that on the airplane, the pilgrims are supplied perfumed
tissue napkins, and not knowingly, they wipe their hands and face with them. Dam becomes Wajib on a
person who wipes his full hand or full face with such perfumed napkins in the state of Ihram.
59. Before he forms Niyyah and assumes Ihram, a person should put on the sheets of cloth. He should
keep both the shoulders covered with the sheets. Then after covering his head he should perform Nafl
Salah, if the time is not Makruh. This Salah is a Sunnah and it is Mustahabb that in the first Rak’at, he
should recite Suratul Kafirun after the Al-Fatihah and in the second Rak’at, Suratul Ikhlas.
60. After offering the Nafl Salah he should uncover his head and while still sitting, he should make
Niyyah for Hajj or Umrah, as given below:
(O Allah! I intend to perform Umrah. Make it easy for me and accept it from me.)
(O Allah! I intend to perform Hajj. Make it easy for me and accept it from me.)
(O Allah! I intend to perform Umrah and Hajj. Make both of them easy for me and accept them from
NOTE: It is forbidden to perform Salah with covered head, after a person has entered in the state of
Ihram. Therefore, after assuming Ihram, men should perform Salah with uncovered head.
61. A person while assuming Ihram for Hajj and Umrah can form the Niyyah in his heart. To pronounce
it with his tongue is only Mustahabb.
62. After Niyyah, a pilgrim should recite Talbiyah that is Labbaik…( I am present) loudly. To recite
Talbiyah once is a condition for Ihram. It is Sunnah to recite it thrice. It must be noted that Talbiyah is
not accomplished, if it is silently recited in heart only and not with voice, which is also a condition for
it. A woman should not recite Talbiyah in a loud voice.
63. A person should note that the state of Ihram is not accomplished and a person does not become
Muhrim unless he forms the Niyyah and recites Talbiyah. To enter into the state of Ihram is yet another
name for making Niyyah and reciting Talbiyah.
64. After reciting Talbiyah, a pilgrim should send Salat and Salam (Darud) on Rasulullah and then
recite the following Du’a (prayer):
(Oh Allah! I earnestly request You to grant Your pleasure and Paradise and I seek Your protection from
Your Wrath and Hell-fire. )
This is the most important Du’a handed down in Hadith from Rasulullah for this occasion.
However, a pilgrim can earnestly request Allah to grant him anything he pleases. It is Mustahabb to
send Salat and Salam (Durud) on Rasulullah and to pray to Allah in a low voice.
65. It is Mustahabb to recite Talbiyah in every new situation, when a person boards a conveyance or
alights it or changes its direction, while ascending or descending, at day-break when awakening, after
the Salah (Fard or Nafl), when meeting some one. It is most virtuous to recite Talbiyah as frequently as
a person can. He should not talk in between the recitation.
66. While ascending, it is Mustahabb to say Takbir: Allahu Akbar (Allah is Great), with Talbiyah, and
while descending, to say Tasbih: Subhan Allah (Praise be to Allah) with it.
67. In a group of people, every person should recite Talbiyah individually. It has become a custom that
people recite Talbiyah in chorus, though it is a wrong practice yet it is so widely acknowledged a
practice that it should not be criticized.
68. Most surely the first house ever set up for mankind is which is in Makkah, a blessed one and a
source of guidance to all the people of the world. In it are clear signs like the Maqame Ibrahim (the
standing place of Hadrat Ibrahim ) and whoever enters it is secure. (Translation: Suratul Imran 96-97)
69. Makkah Mukarramah is the manifestation of the splendor, magnificence and grandeur of Islam and
the Ka’bah – the First House of Allah is the center of His Dignity, Glory and Munificence. While
performing Salah, all the Muslims of the world turn their face towards it. This is the place, where about
two million Muslims from all over the world assemble for performing Hajj, every year. The Holy
Qur’an calls the city of Makkah as Ummul Qura’ (the mother of cities). Allah says “This Arabic
Qur’an, we have revealed to you, in order that you may warn the people residing in Ummul Qura’ and
all who dwell around it”. (Translation: Ash-Shura:7)
70. A person should enter the Holy City with due humility and reverence. He should come here like a
lover, bare-headed with a shroud on his shoulder, and in a state of sad perplexity. These are the manners
for him to enter the Holy City of Makkah. On every step, he should request Allah earnestly to grant him
what he wishes to achieve in this world and in his Deen (religion) and should recite Istighfar, seeking
the forgiveness of Allah for his sins. And he should think himself to be a prisoner, who is being
produced before the Great Emperor who is Gracious and Merciful.
71. While entering into Masjidul Haraam (the Holy Mosque) a person should recite:
(In the name of Allah and Salat and Salam upon Rasulullah )
and he should put his right foot in the Holy Mosque, and should pray:
Allah huma aftah li abwabe rahmate ka
(O Allah! Open to me the gates of Your Mercy)
72. While entering into Masjidul Haraam, it is Mustahabb to make Niyyah of Itiqaf (a retreat in a
mosque for worship and meditation), as a person does when he enters into other mosques. He has only
to say:
(O Allah! I form Niyyah for Itiqaf for the period I am in Masjidul Haraam)
73. As soon as a person catches sight of Baitullah he should say Allahu Akbar thrice, La Ilaha Illallah
thrice or should recite this Takbir thrice:
Allahu Akbar, Allahu Akbar, La Ilaha Illallah
Wa Allahu Akbar, Allahu Akbar Wa Lilla Hil Hamd
and then make Du’a as under:
(O Allah! You alone are the Giver of Peace, and Peace comes only from You. O our Rabb!
Keep us in peace.)
(O Allah! Increase the exaltation, the veneration and the awe of this House and he, who pays due regard
and respect to this House, among the people who perform its Hajj and Umrah, also increase his
nobility, greatness, honor and goodness.)
After this he should recite Salat and Salam (Durud) on Rasulullah .
This is the place and time, when Du’a is accepted. It is in the Ahadith that when a Muslim casts first
glance at Baitullah, his Du’a is accepted. He should earnestly request Allah that he may die a Muslim,
that he may be granted Firdows (the Paradise) without reckoning, and that he may follow Shari’ah in
every respect. Besides, he can ask for anything he likes. A Du’a mentioned in Hadith is reproduced
(I seek the protection of the Rabb of the House, from Kufr, poverty,
narrowness of chest and chastisement of grave.)
74. On seeing the Baitullah first, a person should raise hands for Du’a. It is Mustahabb to make Du’a
while standing.
75. On entering Masjidul Haraam a person should not perform the Nafl Salah, called Tahiyyatul
Masjid. “Tawaf” is the greeting for this Masjid. If somehow a person does not want to perform Tawaf,
or if it is feared that due to Tawaf he may miss the congregational prayer, he can offer the Nafl Salah
(Tahiyyatul Masjid) provided the time is not Makruh.
76. Tawaf means to go round. In the context of Hajj and Umrah, Tawaf means to go round Baitullah
seven times.
77. There are seven kinds of Tawaf:
i) Tawaful Qudum: An Afaqi, when for the first time he enters Masjidul Haraam in the state of Ihram,
he will perform a Tawaf which is known as Tawaful Tahiyyah or Tawaful Qudum. This is Sunnah for
the Afaqi who enters Makkah Mukarramah with the intention of performing Hajjul Ifrad or Hajjul
Qiran. It is not a Sunnah for a pilgrim who comes to perform Hajjut Tamattu or Umrah, or for the
resident of the Holy City of Makkah. It is also a Sunnah for a resident of Makkah Mukarramah who
journeys beyond Miqat before the months of Hajj and enters again in Makkah in the state of Ihram with
the intention of performing Hajjul Qiran or Hajjul Ifrad.
ii) Tawafuz Ziyarah: It is also called Tawafur Rukn, Tawaful Hajj, Tawaful Fard and Tawaful Ifadah.
This is Rukn of Hajj. Hajj is not accomplished without it. Its time is from the dawn of 10th Dhul Hijjah
to the sunset of 12th Dhul Hijjah. If it is delayed, Dam becomes Wajib.
iii) Tawaful Wada (Farewell Tawaf): Also known as Tawafus Sadr. It is Wajib for an Afaqi.
iv) Tawaful Umrah: This is Rukn and Fard for Umrah.
v) Tawaful Nadhr: It is Wajib when a person has made a vow to Allah to do it.
vi) Tawaful Tahiyya: Mustahabb for a person who enters into Masjidul Haraam. This is like Salatul
Tahiyyatul Masjid when a person enters into any other Masjid. But if any other Tawaf is performed, it
becomes its substitute.
vii) Tawafun Nafl: Can be performed any time.
(During Tawaf pilgrims move towards the direction indicated by the arrows in the map)
1. The Tawaf begins when you move from Hajarul Aswad towards Hatim.
2. Move in the direction of arrows (anti-clock wise), keeping Hajarul Aswad to your left.
3. Moving on the line marked by arrows when you reach Hajarul Aswad again, one circuit is complete.
4. Seven rounds like this make one Tawaf.
5. Facing Hajarul Aswad there is a line made of black stone, across the floor of Masjidul Haraam.
Stand a little before this line to form Niyyah for Tawaf.
6. If you stand on this black line you will face Hajarul Aswad. This is the position for Istilam of
Hajarul Aswad.
7. Istilam or kissing Maqame Ibrahim is forbidden. Please make special note of it.
i) Being free from both minor and major impurities, i.e., not being without Wudu, not being in the state
of menses or lochia (blood discharge after child birth), and free from ritual pollution, making bath a
ii) To keep that portion of the body covered which must be kept covered during the Salah, that is from
the navel to below the knees for men and whole body up to the wrist and ankles for women.
iii) To perform Tawaf on foot (for those who are fit to do so).
iv) To begin Tawaf from the right side, i.e., to walk from Hajarul Aswad towards the door of the
v) To encircle Hatim while performing Tawaf.
vi) To complete the seven circuits of Tawaf.
vii) To offer two Rak’at Salah after every Tawaf.
NOTE: It must be kept in mind that if any Wajib is omitted, Tawaf has to be performed anew otherwise
penalty becomes due.
79. MUHARRAMAT OF TAWAF: These things are forbidden for a person performing Tawaf:
i) To perform Tawaf without Wudu or in the state of menses, lochia (blood discharge after child birth),
or ritual pollution.
ii) To perform Tawaf while absolutely naked or having that much portion of the body uncovered as
would make Salah invalid.
iii) To perform Tawaf riding or climbing on one’s shoulder without a valid excuse, or crawling on the
belly or knees or to perform Tawaf from the opposite direction.
iv) To pass through Hatim while performing Tawaf.
v) To leave a circuit of Tawaf or any portion of a circuit.
vi) To begin Tawaf from a place other than Hajarul Aswad.
vii) It is Haraam to perform even a part of any circuit of Tawaf with the chest turned towards Baitullah.
Of course it is allowed to face Baitullah when a person reaches Hajarul Aswad and stays in front of it.
viii) To omit any one of the Wajibat of Tawaf.
i) To indulge in frivolous, needless and useless talk.
ii) To buy or sell anything or to talk about the sale or purchase of anything.
iii) To recite Du’a or perform Dhikr (remembrance of Allah) in loud voice.
iv) To perform Tawaf in polluted clothes.
v) To abandon Ramal (to strut) and Idtiba without any valid excuse in the Tawaf where it is Sunnah to
perform them.
vi) To omit Istilam of Hajarul Aswad.
vii) To raise hands without facing Hajarul Aswad.
viii) To make long gaps or intervals between the circuits of Tawaf, and to remain busy in some other
ix) To stay for supplication at any corner of Baitullah or at any other place while performing Tawaf.
x) To eat food during Tawaf.
xi) To combine two or more Tawaf without offering two Rak’at Salah after every Tawaf except when
time for Salah is Makruh.
xii) To perform Tawaf during Friday sermon.
xiii) To commence Tawaf while Takbir or Iqamah for the congregational Salah is being pronounced.
xiv) To raise both hands without saying “ALLAHU AKBAR” at the time of forming intention of Tawaf.
xv) To raise hands during Tawaf as in Du’a or to fold hands as in Salah.
xvi) To perform Tawaf while feeling the push of urination or excretion.
xvii) To perform Tawaf while hungry or in rage.
xviii) To perform Tawaf with shoes on without any valid excuse.
xix) To perform Istilam at any portion of Baitullah other than Hajarul Aswad and Ruknul Yamani.
81. It is essential to be in the state of Wudu , during entire duration of Tawaf , therefore a pilgrim should
perform Wudu before beginning Tawaf and see that it remains intact up to the completion of Tawaf. He
should perform Wudu anew if it is nullified before completing first four circuits, and should start
performing Tawaf anew. But if Wudu is nullified after first four circuits, he may altogether begin a new
Tawaf or resume it from where he had left it.
82. Niyyah is an essential condition for Tawaf . If a person goes round the Holy Ka’bah full seven times,
without Niyyah, the Tawaf will not be accomplished. It is enough to form Niyyah in his mind and it is
not necessary to express it in words also.
83. For the pilgrims who are performing Umrah only, recitation of Talbiyah ends when they begin
84. The Mustahabb method of Tawaf: A pilgrim should stand facing Hajarul Aswad in such a way
that the entire Hajarul Aswad remains to his right, that is a little before the wide strip of black stone on
the floor of Masjidul Haraam in front of Hajarul Aswad. Standing a little away from this black strip, he
should form Niyyah, in the words given as under:
(Oh Allah! I intend to perform Tawaf of Your Baitul Haraam (Sacred House) in seven circuits for the
sake of Your pleasure only. Make it easy for me and accept it.)
85. After this Niyyah, he may walk a little to the right and stand on the line made of black stone so as to
face Hajarul Aswad completely. This is known as Istiqbal of Hajarul Aswad.
86. After the Istiqbal, as mentioned at No. 85 above, the pilgrim should pronounce TAKBIR (that is to
say Allahu Akbar), then he should raise his hands or he can also raise his hands simultaneously while
saying TAKBIR.
NOTE: A pilgrim should not raise his hands before Istiqbal of Hajarul Aswad and saying Takbir while
beginning Tawaf. It is Bid’ah (innovation).
87. After forming Niyyah and while facing Hajarul Aswad for the first time, a pilgrim should recite:
Bismillahi Allahu Akbar Wa Lilla Hil Hamd
Then he should raise both the hands up to the lobe of his ears and his both palms facing Hajarul Aswad
and Baitullah, as is done while performing Takbirut Tahrimah (saying Allahu Akbar) in Salah. Then he
should drop his hands and then perform Istilam of Hajarul Aswad.
88. Istilam, that is to kiss Hajarul Aswad: A pilgrim should place both of his palms as he puts them
on the ground while prostrating in the Salah, inside the silver socket where pieces of Hajarul Aswad
are studded. He should place his lips between his palms on the pieces of Hajarul Aswad and gently kiss
them without making any sound. If it is not possible due to rush of pilgrims, he should stand on the
black line of demarcation so as to face Hajarul Aswad, then raise his hands to its height (which is a
little below his chest), with palms facing towards it, presuming that he has placed them on it, and then
Allahu Akbar La ilaha ill-Allahu was-Salâtû was-Salâmû `alâ Rasûlillah
and then kiss his palms.
(a) When a pilgrim raises his hands up to the lobe of his ears after forming Niyyah of Tawaf, this is
quite different from raising hands as a symbol of Istilam on his inability to kiss Hajarul Aswad due to
rush. Here he should raise the hands as high as Hajarul Aswad is situated. The one should not be
confused with the other.
(b) Rasulullah had specially said it to Hadrat Umar : “You are a strong man, do not force your
way to kiss Hajarul Aswad. If you can easily get access to it, then kiss it, otherwise, while facing
Hajarul Aswad say Takbir (Allahu Akbar) and Tahlil (La Ilaha Illallah)”.
(c) To kiss Hajarul Aswad is only a Sunnah and to cause trouble to a Muslim is Haraam. Therefore,
following the example of others do not force your way to it.
89. While performing Istilam, people are pushed forward and backward by the crowds. As in that
position they are facing both Hajarul Aswad and Baitullah, they should not move towards the gate of
Baitullah, otherwise it will be reckoned that they have performed that much portion of Tawaf while
facing Baitullah, which is forbidden. If it so happens, a pilgrim should retrace his steps, keeping his left
shoulder to Baitullah and perform again that much portion of the circuit of Tawaf. If it is not possible to
do so because of crowd, he should perform that circuit again otherwise Jaza (compensation) will be
due. Therefore, it is advisable that a pilgrim should not kiss Hajarul Aswad in the crowd, rather he
should perform its symbolic Istilam by making a gesture from a distance.
90. After Istilam, a pilgrim should revert to the position of Tawaf, that is he should take a right turn, and
resume Tawaf keeping Baitullah to his left shoulder.
91. Now-a-days perfume is frequently applied to Hajarul Aswad. While kissing it, if the hands or face
of a pilgrim are profusely perfumed Dam becomes due, but if the quantity of perfume is small only
Sadaqah is due which is to give 1.75 kilo of wheat in charity. Therefore, it is better not to touch or kiss
Hajarul Aswad while in Ihram. Rather, he should perform Istilam, by making a gesture from a distance.
92. While performing Tawaf, a person should keep in mind that divine glory and effulgence shower
down on Baitullah and from there they flow into his mind and heart. The more the concentration in
Tawaf, the greater the flow of effulgence into his soul.
93. It is Wajib to include Hatim in every circuit of Tawaf. It is not valid to pass through Hatim in Tawaf.
If a pilgrim does so, he should repeat that particular circuit otherwise Jaza (compensation) will be due.
94. It is Mustahabb to walk with short steps in Tawaf and it is Makruh to have a break once or
repeatedly in the rounds of Tawaf or to get engaged in anything else during Tawaf.
95. It is Mustahabb to avoid anything which is contrary to humility and submissiveness; for example to
pay unnecessary attention to people around, to put hands on hips, nape of the neck, or mouth; or put the
fingers of one hand into the fingers of other hand. It has also been observed that some people run after
each other during Tawaf; this is contrary to the spirit of Tawaf, which should be performed with due
96. During Tawaf, a pilgrim should keep his eyes focused in front of him like a person performing
Salah, who keeps his eyes focused on the place where he makes Sajdah (prostration). With the
supplications of Tawaf, he should send Salat and Salam (Durud) on Rasulullah which is the most
virtuous kind of Ibadah, even more so near the Arkan (corners) of Baitullah.
97. A pilgrim should not raise his hands as in Du’a or fold them as in Salah, while performing Tawaf.
98. It is Mustahabb to make Du’a or Dhikr in Tawaf in a low voice. But if high voice disturbs other
pilgrims, it becomes Wajib to say it in low tone.
The noise and commotion created by the men of a Mu’allim while helping the pilgrims to recite
Talbiyah and supplication is totally objectionable.
99. It is more virtuous to make Du’a in Tawaf than to recite the Holy Qur’an.
100. A Qarin can recite Talbiyah in Tawaf for Umrah, Tawaful Qudum and a Tawafun Nafl and Mufrid
too can recite Talbiyah in Tawaful Qudum and Tawafun Nafl, but in a low voice. But Du’a is preferable
to Talbiyah. Recitation of Talbiyah is forbidden in all other kinds of Tawaf.
101. To perform Tawaf quite close to Baitullah but away from its foundation is Mustahabb for men,
provided it does not trouble anyone. For the rules for women, consult the relevant chapter on women.
102. In Tawaf, it is allowed to pass in front of those who are performing Salah.
103. Continuity of action in each circuit of Tawaf is Sunnatul Mu’akkadah, therefore during the Tawaf
one should not linger on anywhere without an excuse. It is Makruh to stop for Du’a either at any corner
of Baitullah or anywhere else during Tawaf, as it breaks the desired continuity.
104. To touch Ruknul Yamani with both the hands or only with right hand is Sunnah but care must be
taken that the direction of the feet and the chest must not be changed and they must not be turned
towards Baitullah. It is contrary to Sunnah to kiss Ruknul Yamani or to touch it with the left hand only.
If there is no possibility of touching it, it is better that the pilgrim passes by it without making any
expressive gesture, for in doing so most people do not fully observe the rules of Tawaf.
105. While facing Hajarul Aswad, it is Sunnah to recite Takbir while making Istilam in the beginning
and also in every circuit. One should say:
Allahu Akbar La ilaha ill-Allahu was-Salâtû was-Salâmû `alâ Rasûlillah
106. When a pilgrim reaches the line of black marble marked on the floor after completing a circuit, he
should face Hajarul Aswad first, then he should perform Istilam as is mentioned at Serial No. 88 and
also recite Takbir as is mentioned at Serial No. 105. But he should not raise his hands up to the lobe of
his ears, which is done only once at the beginning of Tawaf. People, who do not know, do this every
time they reach the black strip or face Hajarul Aswad, which is incorrect.
The difference between the method of raising hands at the time of Istilam and at the time of Takbir at
the beginning of Tawaf is also mentioned at Serial No. 88.
It is to be remembered that to turn face and chest towards Baitullah during Tawaf is permissible only
while performing Istilam of Hajarul Aswad.
107. During a Tawaf, Istilam of Hajarul Aswad is performed eight times including Istilam at the
beginning and the end of the Tawaf. The jurists agree that the Istilam, at the beginning of Tawaf and at
the end are Sunnatul Mu’akkadah. To perform Istilam in all other circuits is either Sunnah or
Mustahabb according to different jurists. Omission of Istilam is Makruh, therefore it should be
performed in every circuit.
108. To perform Tawaf in excessive heat and rain is considered to be most virtuous. Some people wait
for these occasions, others perform it after every Salah. There are yet others who perform Tawaf when
there is a great number of people, presuming Allah the Munificent may accept their Du’as well, for the
sake of someone in the crowd who is near to Allah and on him He showers His blessings and Mercy.
109. Although to look at Baitullah is Ibadah but while in Tawaf it is forbidden to face Baitullah. Often
the pilgrims do not pay attention to it, and they face Baitullah as and when it pleases them, even a great
number of them while performing Tawaf look at Baitullah, and while walking around it they point at it
with their hands. To face Baitullah is Jai’z (permissible) only at the time when they perform Istiqbal of
Hajarul Aswad.
110. Some pilgrims while performing Tawaf cling to the Kiswah (covering of Ka’bah) and kiss it. This
breaks the continuity of Tawaf ( as mentioned at Serial No. 103) as well as in doing so they face
Baitullah, which is Haraam in Tawaf, therefore it should be avoided.
111. During Tawaf it is Makruh Tahriman, that is almost Haraam, for a pilgrim to turn his back towards
Baitullah. If it is committed, that particular portion of the circuit of Tawaf should be repeated but it is
better to repeat the entire circuit. If it is not done, Jaza will be due.
112. It is Haraam to turn chest towards Baitullah, even for a little while during Tawaf. If it so happens,
that much part of the circuit of Tawaf be repeated otherwise Jaza will be due.
113. It is undesirable to wear shoes, while performing Tawaf, without any excuse. However, wearing of
socks is NOT prohibited in Tawaf except when a person is in the state of Ihram.
114. Idtiba is to place the upper sheet of Ihram on the left shoulder after making it pass through the
right arm-pit.
115. It is Sunnah to have Idtiba in all the seven circuits of Tawaf performed in the state of Ihram which
is followed by Sa’ey. But it is not observed in Sa’ey.
116. Idtiba is not Masnun (prescribed by Sunnah), before Tawaf or after it. Most of the pilgrims, while
in the state of Ihram, put on the upper sheet of cloth in the manner it is worn in Idtiba. They should
avoid it and should not generally leave the right shoulder exposed.
The first thing that a pilgrim should do after Tawaful Umrah is to cover his exposed shoulder. In Salah
both the shoulders should be wrapped up as it is Makruh in Salah to expose one or both the shoulders.
117. Ramal in Tawaf is to walk with short and quick steps and with jerking shoulders. Some of the
pilgrims start running, which is wrong.
118. (i) It is Sunnah only to perform Ramal in the first three circuits of that Tawaf after which Sa’ey is
performed. There is no Ramal in all other kinds of Tawaf.
(ii) To perform Ramal in all the seven circuits of the Tawaf is Makruh but no Jaza will be due.
(iii) Some pilgrims perform Ramal in all the seven circuits of the Tawaf and some
others do it in every Tawaf, which is incorrect.
119. If Ramal is not possible due to a large crowd of the pilgrims, it should be postponed till the crowd
thins out. But during the Hajj period when the crowd remains too heavy almost all the time, Ramal
should be performed only when possible, otherwise it may be omitted.
120. A pilgrim who performs Ramal in one or two circuits but suddenly the crowd swells, he should
stop Ramal and complete the Tawaf in usual manner.
121. If a pilgrim forgets Ramal in the Tawaf and recollects it after the first circuit, he should do it in the
subsequent two circuits, but if he recollects it after first three circuits he should leave it altogether.
As it is Sunnah to perform Ramal in the first three circuits, it is also Sunnah not to perform it in last
four circuits.
122. The Tawaf in which Ramal and Iditiba are Masnun (prescribed by Sunnah), it is Makruh to give
them up without any reason.
123. Most of the pilgrims wrongly think that Tawaf will not be accomplished unless they recite the
Du’a, mentioned in the books on Hajj, for every circuit. Only to form Niyyah is a condition for Tawaf.
It is permissible for a pilgrim who performs the Tawaf, not to recite anything and just to keep quite.
124. No Du’a is prescribed by Rasulullah for every circuit of Tawaf, as mentioned in various books
written on the rites and ceremonies of Hajj. They have been handed down to us by Muslim scholars of
great repute. That they should not be recited is not the intention of the writer, if a person has learnt
them by heart and also knows their meaning, they can be recited with great benefit. But to read them
from a book during Tawaf, impairs the humility, sincerity and concentration, which is the soul of Du’a.
Therefore, if a pilgrim recites them without knowing their meaning, it is futile to repeat these
invocations and prayers, by reading or just by listening to the cries of a fellow pilgrim or a Mu’allim.
Some short supplications culled from the Holy Qur’an and Hadith are given below, which can be easily
remembered with their meaning and which can be recited during Tawaf with great benefit.
i) Allah is Holy and all praise is due to Allah alone and there is nobody to be worshipped except Allah,
Allah is the Greatest. There is no Power nor Strength except in Allah.
Hadrat abu Hurayrah narrates that Rasulullah said,”A person who performs Tawaf around
Baitullah and does not talk during it and keeps on reciting these words, ten sins of his are erased and he
is elevated by ten degrees”. (Mishkat, Ibn Majah)
ii) There is no God but You. Glory be to You. I have surely been one of the wrong doers.
iii) O Allah! You are All forgiving. You love forgiveness, so forgive me.
iv) O You Living, You Eternal, I appeal to your Mercy.
v) O Allah! Forgive me and have Mercy and You are the best of all the Merciful.
vi) O Allah! from You I beseech guidance and piety, chastity and self-sufficiency.
vii) O our Rabb! Forgive me and my parents and also all the believers on the Day of Reckoning.
viii) O Our Rabb! Forgive me and accept my repentance, surely You are the Relenting, All Merciful.
ix) I seek the forgiveness of Allah except whom there is no God. He is the Living, the Eternal, To Him I
x) Glory be to Allah. All praise is due to You alone. I testify that there is no god but Allah. I seek Your
forgiveness, and to You I turn penitent.
xi) O Allah! I seek Your Pleasure and Paradise and I seek Your Protection against Your Wrath and
against the Hell.
xii) O Allah! make me content with what You have granted me and bless all that You have bestowed on
me and guard well on my behalf all that I have left behind me (such as my family, my wealth, etc.)
There is no god but Allah. He is unique. He has no partner. For Him is the sovereignty and for Him
is the praise. And He is All-powerful.
(O Our Rabb! Give to us in this world that which is best and in the Hereafter that which is best, and
save us from the torment of the Hell, and let us be with the righteous in the Paradise.
O the Powerful, O the Forgiver, O Rabb of the worlds.)
125. As mentioned earlier, a person can recite in any Tawaf, any invocation he likes. There are people
who daily recite Salat ( Darud Sharif) on Rasulullah , verses of the Holy Qur’an and other formulas
glorifying Allah, for a fixed number of times on their rosary. They are advised to complete their daily
round of recital in one Tawaf or more. Thus they will not only be able to complete their routine easily,
but will also earn the recompense of Tawaf.
126. The portion of the wall between Hajarul Aswad and the door of Ka’bah, is know as Multazam.
After every Tawaf it is Mustahabb to nestle close to Multazam and to supplicate. This is the place
where Du’a is accepted. Rasulullah , clung to it as a child nestles closely to her mother’s bosom.
After Tawaf, nestle close to it if you get a chance. Touch it with your head, chest and belly, also with
your stretched hands rising above your head. Now put your left cheek on it and now your right cheek
and pray with tears welling up in your eyes. Make supplication and ask for all you can. You have
reached the threshold of your Rabb, the Great Munificent Rabb. You are standing at His door, before
His very eyes. He is looking at you and He is listening to your sighs, your cry for help.
This is not a place where you should recite your prayers parrot-like. The words should well out of your
bleeding heart.
Hadrat ibn Abbas , reports from Rasulullah , saying, “Multazam is the place where Du’a is
accepted. No bondsman ever prayed for a thing there that was not accepted.”
127. Tears will well up with that Du’a only that we earnestly make with our heart and soul. Learn Du’a
at Serial No.274 and 275 by heart.
128. Do not cling to Multazam in the state of Ihram because it is perfumed.
129. After every Tawaf it is Wajib to perform Rak’atain (Salah comprising two Rak’at).
130. After completion of the seventh circuit of Tawaf, and after the Istilam of Ka’bah for the eighth
time, a pilgrim should move towards Maqame Ibrahim reciting:
(And take the station of Ibrahim as your place for Salah)
and perform two Rak’at Salah for Tawaf.
It is Mustahabb to recite Suratul Kafirun after Al-Fatihah in the first Rak’at and Suratul Ikhlas in the
second. But it is also Ja’iz (permissible) to recite any other Surahs instead. After Salah one should
make Du’a.
131. It is Masnun to perform Rak’atain for Tawaf soon after Tawaf and to defer it is Makruh except
after Fajr and Asr. For details see the Rules of Salah from Serial Nos. 6 to 9.
132. It is Makruh to perform Rak’atain for more than one Tawaf together. If the time is Makruh and
Salah cannot be performed, then a pilgrim should perform more than one Tawaf and should perform
separate Rak’atain for each Tawaf after the Makruh time is over.
133. It is Sunnah to perform Rak’atain immediately after Tawaf, therefore, a pilgrim who forgetfully
misses it and begins another Tawaf, should discontinue Tawaf if he recollects it before completing first
circuit of Tawaf, and perform Rak’atain. However, if he recollects it after completing the first circuit
(of the second Tawaf) he should complete all the seven circuits. After it he should perform Rak’atain
separately for each Tawaf.
134. If a person is confused about the number of circuits performed in Tawafur Rukn, he should
perform the Tawaf again; but in case of Fard or Wajib Tawaf, he should perform only that circuit again
about which he is doubtful, and in case of Sunnah and Nafl Tawaf he should act according to what he
thinks to be most probable.
135. It is forbidden to kiss the monument symbolizing Maqame Ibrahim or to perform its Istilam.
136. It is Mustahabb to drink Zam Zam water after offering Rak’atain of Tawaf.
137. It is lawful to have a bath or to make Wudu with Zam Zam water for Barakah provided one is not
unclean but it should not be used to wash off pollution.
138. If a person wants to drink Zam Zam water he should stand facing Baitullah, should say
“BISMILLAH” and quaff it with three breathing spaces, every time looking at Baitullah and every time
saying “BISMILLAH” before and “ALHAMDU LILLAH” after he drinks water. He should also pour it
over his head and body.
Hadrat Jabir reports that Rasulullah said, “The Zam Zam water serves the purpose for which it is
drunk”. Therefore, one should say, “I drink it with the intention that I may not get thirsty on the Day of
Hadrat Abbas narrates that Rasulullah said, “The difference between us and the Munafiqin
(hypocrites) is this that they do not drink to their fill”. Therefore, that lucky person who gets a chance
to go on Hajj or Umrah, should quaff this holy water as long as he stays in the Holy City of Makkah.
While drinking it he should pray profusely, and should also make the following Du’a:
Allahhumma inni as’aluka ilm-an na’fi-an wa rizqan wa’si-an wa shifa’am min kulli da’in
(O Allah! I request You earnestly to grant me useful knowledge, sustenance and provisions in
abundance, good deeds, and cure from every disease).
139. One can drink Zam Zam water at home or anywhere outside the Haram Sharif, both standing or
140. Literally, Sa’ey means to walk and to run, and as a term in Shari’ah it means to traverse seven
times distance between Safa and Marwah.
141. For a person who performs Umrah, Sa’ey is Wajib but before it, one should have performed Tawaf.
There is no Sa’ey without Tawaf before it.
142. Wajibat of Sa’ey:
i) To perform it after a Tawaf which was performed in a state when the person was free from both
major and minor impurities of all sorts.
ii) To perform full seven rounds of Sa’ey. First four rounds are Fard and the remaining three are Wajib.
iii) To perform it on foot, unless there is some valid excuse.
iv) To be in the state of Ihram while performing Sa’ey of Umrah.
v) To cover the whole distance between Safa and Marwah.
vi) To start from Safa and end it at Marwah.
143. Makruhat of Sa’ey:
i) To buy and sell or to talk during Sa’ey which would interrupt Du’a, would take away concentration,
or would disturb the continuity of performance.
ii) Not to ascend Safa and Marwah.
iii) To perform Sa’ey after its appropriate time is over, without a valid excuse.
iv) Not to keep the portion of the body covered which must be covered in Salah, that is from navel to
below the knees for men, and whole body up to wrists and ankles for women.
v) Not to run with a medium pace between the place marked with two green pillars in the descent of
the valley or to walk briskly besides these.
vi) To have intervals between the rounds of Sa’ey, without a valid excuse because it breaks the
continuity which is Sunnah.
144. Although not a condition essential, yet it is Sunnah to perform Sa’ey soon after Tawaf.
145. It is also Sunnah to perform Istilam of Hajarul Aswad after performing Rak’atain and drinking
Zam Zam water. This is the 9th Istilam of Hajarul Aswad beginning from the Tawaf. Then he should
proceed to Safa for Sa’ey.
146. It is sufficient to ascend on Safa up to that place from where one can see Baitullah. It is not correct
to climb right up to the top.
147. Niyyah is not a condition essential for Sa’ey. It is only a Sunnah. Facing the Holy Ka’bah, a
pilgrim should form intention of Sa’ey as follows:
(O Allah! I intend to make seven rounds of Sa’ey between Safa and Marwah, for Your pleasure. Make
it easy for me and accept it.)
148. It is Sunnah to stand facing Baitullah at Safa and Marwah, and also a Sunnah to run with a
medium pace between the green pillars in every round ( for men only).
149. A pilgrim should recite Talbiyah also, if he performs Sa’ey for Hajj after Tawaful Qudum and
before Tawaful Ziyarah.
150. A pilgrim who performs Sa’ey for Umrah should not recite Talbiyah during Sa’ey because for him,
the recitation of Talbiyah ends with the beginning of Tawaf.
151. It is Wajib to begin Sa’ey at Safa and end it at Marwah. From Safa to Marwah is the first round
and from Marwah to Safa is the second one. Thus the seventh round ends at Marwah.
152. It is not proper to climb on Marwah also up to the farther end.
153. It is Mustahabb to repeat Du’a and recitations three times at Safa and Marwah and to stay there
for quite some time.
154. While on Safa and Marwah, some pilgrims raise their hands up to the ears and point towards
Ka’bah with their hands. This is contrary to Sunnah. On Safa and Marwah, one should raise his hands
as in Du’a and not in the manner as he does while beginning Salah.
Then he should recite three times in a loud voice:
Allahu Akbar, Allahu Akbar, Allahu Akbar Wa Lilla Hil Hamd
and three times he should recite:
(There is none worthy of being worshipped but Allah. He is One and has no partner. His is the
Kingdom and all praise is due to Him and He is All-Powerful.)
(There is none worthy of being worshipped but Allah. He is the One and Unique. He fulfilled His
promise and helped His bondsman, Rasulullah and He alone defeated enemies.)
Then he should glorify and praise Allah in the words given below:
(Allah is Holy and all praise is due to Allah alone. There is none worthy to be worshipped except Allah.
Allah is the Greatest. There is no Power nor Strength except in Allah.)
Then a pilgrim should send Salat (Darud) on Rasulullah , in a low voice and he should pray for
himself and for his friends with due humility and reverence because this too is the holy place where
Du’a is accepted and what a person asks for is given.
155. Now he should begin Sa’ey and during it he should
i) recite Kalimatut Tawhid:
La ilaha ill-Allahu wahdahu la Sharika lahu, lahul-mulku wa lahul-hamdu wa hu’wa
‘ala kulli shai ‘in Qadeer.
(There is no deity save Allah, the One without a partner. His is the dominion and His is the praise,
and he is Powerful over everything.)
ii) and should continue Du’a and Dhikr in every round.
It is in the Hadith that Sa’ey between Safa and Marwah is just for remembrance (Dhikr) of Allah and
for no other purpose. (Tirmidhi and Abu Dawud)
156. When a pilgrim performing Sa’ey, between Safa and Marwah, reaches the place marked with
green pillars, up to a distance of six cubits before and after it, he should start running with medium
pace, then again should resume the usual pace.
It should be remembered that to run fast is not Sunnah, he should run with a medium pace. Some
people run very fast between the green pillars, while some others walk swiftly during the whole Sa’ey,
both of these actions are wrong, although no Jaza is due for it.
157. Only men are required to run with a medium pace between the green pillars. The women should
walk with their usual pace.
158. Between the green pillars, the following Du’a has been narrated from Rasulullah :
(O Rabb! Forgive and have Mercy. You are All Powerful and most Gracious.)
159. If Wudu is nullified during Sa’ey, a pilgrim should not discontinue performing it as Sa’ey is valid
without Wudu and there is no penalty for it.
160. After Sa’ey and before ritual shaving, it is Mustahabb to perform Nafl Salah (two Rak’at) in
Masjidul Haraam provided the time is not Makruh. But one should not perform it at Marwah because it
is Bid’ah.
161. While coming out of Masjidul Haraam, a person should first keep the left foot out and then recite
the following Du’a:
(In the name of Allah, and all praise is due to Allah and Salat and Salam on Rasulullah .
O Allah! I earnestly request You for Your Bounty.)
162. One should note that some pilgrims relinquish Ihram, after getting a lock of hair cut by the men
who stand near Marwah, holding a pair of scissors in their hands. It must be clearly understood that
according to Hanafi Fiqh this sort of hair cut is not sufficient for relinquishing Ihram. A pilgrim should
either get his head shaved which is known as Halq or get his hair cut short which is known as Qasr.
In Qasr, he has to get all his hair cut short up to the extent of one finger-joint or a little longer as a
measure of protection, or one-fourth of his entire head.
i) It is Wajib for a person, whose hair is less than a finger-joint in length, to get his head shaved.
ii) To get only one-fourth of the head shaved is technically sufficient to relinquish Ihram. But it
is Makruh Tahriman (Makruh to the extent of almost being Haraam).
iii) There are pilgrims, who after performing the first Umrah get one-fourth of their head shaved,
then after the second Umrah they get another one-fourth of their head shaved, then after the third
Umrah, they get yet another one-fourth of their head shaved and finally after the fourth Umrah they get
the rest of their head shaved. This whole process is Makruh.
iv) It is better for the pilgrims who perform Umrah again and again, to get their hair cut short or
get their head shaved for the first Umrah. Then after every Umrah it is Wajib that they should ask the
barber to let the razor just roll on their head, thus every time they will get Thawab (recompense) of
ritual shaving.
v) If there is no hair on a pilgrim’s head or he has wounds on his head, it is Wajib to get razor
rolled on his head. When the simple rolling of razor is also not possible, he will be exempted from this
163. Ritual shaving of head should be done within the precincts of Haram only or else Dam will be
164. If a pilgrim in the state of Ihram has completed all the rites and duties he had to perform before
ritual shaving, he can himself shave his head. He can also shave another Muhrim who falls in his
category or can get his head shaved from a similar Muhrim.
165. It is Mustahabb to say “ALLAHU AKBAR” and supplicate while the head of a pilgrim is being
166. Ihram Upon Ihram is forbidden. There are pilgrims, who after performing Tawaf and Sa’ey
only, assume Ihram for another Umrah, without ritual shaving (Halq or Qasr) or they get their hair only
slightly trimmed, which does not qualify them to relinquish Ihram. This is forbidden. If they will do so,
Dam will be due.
167. It is in the Hadith that whoever endures the heat of Makkah Mukarramah even for a little while,
the hell fire will be removed from him at a distance of hundred years. (Albahrul Ameeq).
168. It is in the Hadith that whoever falls ill in Makkah Mukarramah for a day, he will be reckoned as
righteous as a person who has worshipped for sixty years at a place other than Makkah Mukarramah.
(Albahrul Ameeq).
169. The Hanafi Fiqh allows a person to perform Umrah on behalf of his parents, friends and relations.
Those who follow the Hanafi school should utilize this privilege during their stay at Makkah
170. When a person intends to perform Umrah, he should either have a bath or Wudu, then after putting
the sheets worn in Ihram he should go to Tan’im, a place at a distance of three miles from the Holy
City of Makkah. Here there is a mosque called the Mosque of A’isha. If the time is not Makruh, he
should perform two Rak’at Nafl for Ihram. Then he should uncover his head and while still sitting, he
should form the intention of Umrah and recite Talbiyah thrice and come back to the Holy City of
Makkah for Umrah.
A Qarin, after performing the Umrah, does not relinquish Ihram. Therefore, he cannot perform another
Umrah before Hajj. If he again assumes Ihram for Umrah from Tan’im, he would commit a sin and
Dam will be due. He can, however, perform as many times Nafl Tawaf, as he likes.
171. For an A’faqi, Tawaf is more virtuous than Nafl Salah. The unique opportunity of performing
Tawaf is not available anywhere else in the world. Rasulullah said, “Tawaf too is Salah with the
only difference that in it you can speak. But do not say anything other than good things in Tawaf”.
172. A Tradition says, “A person who performs Tawaf fifty times, he becomes as pure from sins as is
the newly born baby”. (Al Jam’ul Latif)
173. Everybody can transmit the reward of a good deed he performs to another person, whether alive or
dead. This good deed may be any Ibadah (act of worship), such as Salah, Sawm (fasting), Sadaqah,
Hajj, Umrah, Tawaf or recitation of the Holy Qur’an.
This is a matter of forming of intention or Niyyah only. A person doing a good deed may decide to
transfer its reward to another person either at the time of doing the deed or later on after completing it.
Therefore, every pilgrim must perform Tawaf on behalf of his or her parents and other near relatives.
Another thing which must be kept in mind is this that we owe our very presence in Masjidul Haraam to
our illustrious Master Rasulullah . Our indebtedness to him demands that we should also perform at
least one Tawaf for him. During this Tawaf one should recite Salat (Durud) on Raulullah
exclusively, in preference to all other forms of invocations.
It will be still commendable if we perform Tawaf on behalf of the pious Caliphs, Sahabah and Ahlul
Bait and our mothers (holy wives of Rasulullah ) also.
NOTE: Sa’ey is one of the Wajibat of Hajj and Umrah. Do not waste your time by performing Sa’ey
after every Nafl Tawaf.
174. Tawaf has many virtues and in Ahadith this act has been much extolled. Hadrat Abdullah bin
Abbas narrates that Rasulullah said, “Allah the Almighty showers one hundred and twenty
blessings on Baitullah everyday. Of these, sixty are for those who perform Tawaf and forty are for those
who perform Salah and twenty for those who simply look at Baitullah. There is another Tradition that
says, “The person who performs the Tawaf of Baitullah and he has just moved one step, that Allah
forgives one of his sins, one good is recorded in his favor, and he is increased in rank by one degree.
So, perform maximum numbers of Tawaf during your stay in the Holy City of Makkah. Spend most of
your time in looking at Baitullah. Some scholars are of the opinion that looking at the Holy Ka’bah just
for a moment is equal to the recompense of Ibadah (worship) performed for one year.
175. Hadrat abu Hurayrah narrates that Rasulullah said, “Two words are very light on tongue,
very heavy when weighed in Mizan (balance) and very dear to Allah the Merciful, and they are:
Subhan Allah Wabe Hamde hi Subhan Allah hil Azim
(Allah is Holy, and praise is due to Allah and Allah is Holy and He is All-Glorious.)
While just sitting in the Holy Mosque, keep on looking at Baitullah and recite the above words of
glorification of Allah.
176. Or recite this:
(I glorify Allah with this praise equal to number of His created things and according to His will and
equal to the weight of His Throne (Arsh), and equal to the ink used in writing His words.)
177. It is Sunnah for Qarin to perform Tawaful Qudum before leaving for Mina on the 8th of Dhul
Hijjah, if he has not already done it. It is more virtuous for him to perform Sa’ey also after Tawaful
Qudum. Before Sa’ey he should perform Tawaf with Idtiba in all the seven circuits and Ramal in first
three circuits, make Du’a at Multazam, perform Rak’atain for Tawaf, drink Zam Zam water and
perform Istilam for the 9th time. In this Sa’ey he should recite Talbiyah also.
But he should perform Tawaf without Idtiba and Ramal if he postpones the Sa’ey of Hajj till after
Tawafuz Ziyarah. In such a case he will have to perform Tawafuz Ziyarah with Ramal and will be
exempted from Idtiba because by then he would have relinquished Ihram and would have changed into
the clothes of daily use.
178. A Mutamatti should assume Ihram before proceeding to Mina.
179. A Mutamatti can resume Ihram with the intention of Hajj from any place within the precincts of
Haram, even from the place he is staying and not necessarily from Masjidul Haraam only. It is Sunnah
to take a bath before it.
180. There is no Tawaful Qudum for Mutamatti. If he wants to perform the Sa’ey for Hajj before he
proceeds to Mina, he should first perform a Nafl Tawaf with Idtiba in all the seven circuits and Ramal
in only first three circuits, make Du’a at Multazam, perform Rak’atain for Tawaf, drink Zam Zam
water, perform Istilam for the 9th time, and then proceed for Sa’ey. But for a Mutamatti it is most
virtuous to perform Sa’ey after Tawafuz Ziyarah.
181. A Mufrid performs Tawaful Qudum soon after his arrival at Makkah Mukarramah and does not
relinquish Ihram. On the 8th of Dhul Hijjah he should straight away proceed to Mina.
It is most virtuous for him to perform Sa’ey for Hajj after Tawaful Ziyarah. However, if he wants to
perform Sa’ey before leaving for Mina he should do it according to the procedure explained at Serial
No. 180.
182. It is Sunnah to leave the Holy City of Makkah for Mina on the 8th of Dhul Hijjah after sunrise. But
a pilgrim should raise no objection if, due to rush and as arranged by the Mu’allim, he has to leave
earlier for Mina.
183. On the 8th of Dhul Hijjah it is Sunnah to offer Fard Salah for Zuhr, Asr, Maghrib, Isha and after it
Fajr in Mina. A pilgrim should stay at Mina during the night. While going to Mina, he should think
184. The recitation of Takbiratut Tashriq begins on the 9th of Dhul Hijjah after Fajr prayers. A pilgrim
should recite the following loudly once after every Fard Salah at Mina, Arafat and Muzdalifah.
Allahu Akbar, Allahu Akbar, La Ilaha Illallah
Wa Allahu Akbar, Allahu Akbar Wa Lilla Hil Hamd
185. From 9th to 13th Dhul Hijjah, a pilgrim should recite the above mentioned Takbir first, then he
should recite Talbiyah. A pilgrim stops reciting Talbiyah on the 10th of Dhul Hijjah, but Takbir should
be recited till after Salatul Asr on the 13th of Dhul Hijjah.
186. In Hajj days, that is from 9th to 12th Dhul Hijjah, the night that follows the day is reckoned as a part
of that day. But the night after the 13th Dhul Hijjah is not considered to be its part.
187. In Arabic “Wuquf” means to stay and in the Ahkam (laws) of Hajj, it means to stay for some time
from the Zawal of 9th of Dhul Hijjah, to the dawn of the 10th of Dhul Hijjah, in the plain of Arafat. This
is known as “Wuquf Arafat”, the greatest Rukn of Hajj, without which there is no Hajj.
188. On 9th Dhul Hijjah a pilgrim should perform Salatul Fajr at dawn when it is well lit up, then he
should proceed to Arafat after the sun has risen. It is contrary to Sunnah to proceed to Arafat before 9th
Dhul Hijjah or before the sunrise.
189. It is Wajib, that a pilgrim who performs Wuquf in Arafat after Zawal and before sunset, should stay
there till after sunset. But he who does not reach Arafat in the day-time of the 9th Dhul Hijjah and
performs Wuquf in the night following it, it is sufficient for him to stay even for a short while.
190. Niyyah in Waquf is only Mustahabb. It is not a condition. Waquf will be accomplished even
without Niyyah.
191. In Waquf it is neither a condition nor Wajib to remain standing, it is only Mustahabb. It is also
permissible to sit or even lie down. But to lie down without excuse is Makruh.
192. It is not a condition for Waquf to be free from major pollution like state of menses, blood
discharge after child birth and Janabah (ceremonial uncleanliness that makes a bath necessary). Wuquf
is accomplished even in the state of pollution.
193. Mustahabat of Waquf:
i) To make preparations for Wuquf before Zawal
ii) To form “Niyyah” for Wuquf
iii) To face Qiblah while performing Wuquf
iv) Qiyam (to remain standing) is most virtuous. When one gets tired he may sit down.
v) To perform Wuquf by standing in the sun, if one feels that he will not fall ill.
vi) To make Du’a and Istighfar (Astaghfirullah – I seek forgiveness of Allah) with eyes over-flowing
with tears.
vii) To raise both the hands up towards the sky for Du’a.
viii) To repeat Du’a thrice
ix) To begin Du’a with Hamd (Glorification of Allah) and Salat (Durud) on Rasulullah , and to end
it with Hamd, and Salat (Durud) on Rasulullah , and also to say “Amin” at the end.
It is a mistake and contrary to Sunnah and a Bid’ah to go at the top of Jabalur Rahmah for Wuquf.
Rasulullah performed Wuquf at the foot of Jabalur Rahmah.
194. The time for Wuquf begins soon after Zawal. It is most virtuous to stand up facing the Qiblah till
the sun sets and should remain busy in Du’a with hands raised up. If a pilgrim cannot remain standing
all this while, he may sit down for a while and then again stand up.
He should recite Hamd, Thana, Takbir (Allahu Akbar), Tahlil (La Ilaha Illallah) and Talbiyah, thrice at
a time, recite Qur’an Sharif, recite Istighfar and Salat (Durud) on Rasulullah profusely and
passionately and as much as he can.
A person who lags behind in good deeds here, can never make amends for the loss. He should repent
his past sins and misdeeds in all sincerity and should make a firm vow never to do them again. His
Dhikr and Istighfar should be resplendent with tears that burnish the hearts rusty with sins. He should
make a fervent appeal to his Creator for forgiveness, as if he is in His Majestic Presence.
195. The great assembly of humans at Arafat should make a pilgrim think of the Day of Final
Reckoning and he should fervently pray: “May Allah out of His great Bounty forgive me and grant me
He should perform Ibadah with firm belief that Allah the All-Merciful, All-Munificent will accept it.
He should entertain all hope that Inshallah. Allah will not deprive him of the favor of His nearness and
surely he will be granted the favor to see Him face to face in the Akhirah (next world), when in this
world He has blessed him with the good fortune of Wuquf at Arafat, and visiting His House (Baitullah).
He should pray everywhere with this firm conviction that Allah hears all we have to say and accepts it.
But at the same time he should neither feel too proud, nor feel too secure. No doubt he has been able to
do good deeds due to the great Favor and Bounty of Allah, but he should fear on his own account that
the great sinner as he is, he would have soiled these deeds. The Sahabah (companions of Rasulullah
) understood that their deeds were not as luminous as they appeared to be. They feared that they
may not be accepted, being tainted with hypocrisy.
In Tirmidhi, there is a Hadith reported by Hadrat Shaddad bin Aws , “The wise man is he, who
reckons the doings of his Nafs (baser self) and also continues to do good deeds for the Akhirah. And the
foolish is he who is carried away by worldly temptations and pins his hope in the fulfillment of his
false desires”.
Despite all this a person should be hopeful of the Mercy and Favor of Allah, because His Bounty and
Favor exceed our sins.
196. This sinful Muhammad Moinuddin Ahmad, makes a FERVENT APPEAL to the pilgrims who
happen to read these pages to pray for him as well in the plain of Arafat.
May Allah, out of His Great Bounty and Mercy, keep him firm in His Iman and Deen (religion) and
also to keep him striving in the cause of Allah, till death takes him away and May Allah grant him
forgiveness and Paradise.
197. In Sha’bul Iman, Imam Baihaqi says as having narrated by Hadrat Jabir from Rasulullah ,
“The Muslim who recites the following on Yaumul Arafat (9th of Dhul Hijjah) after the sun declines in
the plain of Arafat:
i) 100 times
La ilaha ill-Allahu wahdahu la Sharika lahu, lahul-mulku wa lahul-hamdu
Wa hu’wa ‘ala kulli shai’in Qadeer.
ii) 100 times
Qul hu wal lahu ahad …(complete surah)
iii) 100 times
(O Allah! bestow Your blessings upon Muhammad and upon the family of Muhammad just as
You had bestowed Your blessings on Ibrahim and his family. Surely, You are Praiseworthy and Pure.
And, on us (too) with them.)
Allah will say, “O My Angels! What is the recompense for my bondsman who recited my Tasbih,
Tahlil, Takbir and praised me and recited Salat (Durud) on my Rasulullah . O Angels! Bear witness
to it that I forgave him and had he pleaded for a favor for the people assembled at Arafat, I would have
granted him that too.” (Durre Mansur)
198. In the introduction of Hizbul A’zam, besides the Tasbihat mentioned above, two are added, that
are given below:
i) 100 times third kalimah:
Subhan-Allah wal-hamdu-lillahi wa la ilaha ill-Allah wa-Allahu Akbar wa la haula wa
la quwwata illa-billahil aliyil azeem
(Glory be to Allah, and praise be to Allah. There is no deity save Allah. Allah is
Supreme. There is no strength nor power save in Allah, the Magnificent.)
ii) 100 times
Astaghfir Ullah Rabbi min Kulle Zambin Wa A’tubu Iley’hey
199. A pilgrim may also recite:
i) Subhan Allah Wabe Hamde hi Subhan Allah hil Azim
(Allah is Holy, and praise is due to Allah and Allah is Holy and He is All-Glorious)
ii) I Glorify Allah with this praise equal to number of His created things and according
to His will and equal to the weight of His Throne (Arsh), and equal to the ink used
in writing His words.
200. Hadrat Abdullah reports that Rasulullah in Arafat after Asr prayer engaged himself in Wuquf,
raised up his hands and recited the following Du’a repeatedly:
(Allah is the Greatest and all praise is due to Allah alone. Allah is the Greatest and all praise is due to
Allah alone. Allah is the Greatest and all praise is due to Allah alone. There is nobody worthy to be
worshipped but Allah. He is Unique and has no partner. The dominion belongs to Him and all praise is
due to Him. O Allah! Keep me steadfast on Your Guidance and purify me with piety and forgive me in
this world and the next.)
201. Rasulullah said, “Except the day on which battle of Badr was fought, besides Arafat, there is
no other day when Shaytan (Satan) was so much disgraced and so much incensed. This is because on
this day he sees the Mercy and Blessings of Allah pouring down in torrents on His bondsmen and some
of their most heinous sins being forgiven.
202. If a pilgrim leaves Arafat before the sunset, Dam becomes Wajib. Dam also becomes due if he
does anything forbidden in the state of Ihram.
203. Hajj stands nullified if a pilgrim has sexual intercourse after he assumes Ihram and before Wuquf
in Arafat. In that case three things will be Wajib on him:
i) He should sacrifice a goat.
ii) In the same state of Ihram he should perform the remaining rites and duties of Hajj, strictly
abstaining from all forbidden things.
iii) Next year, its Qada is Wajib, that is he should assume Ihram anew and perform Hajj in place of the
nullified Hajj.
This will be applicable even if the Hajj is a Nafl one.
204. A Tradition says that if Arafat falls on a Friday, the sins of all the pilgrims in Arafat are forgiven.
The Hajj that falls on a Friday is seventy times more virtuous.
205. In Arafat, there is no Salatul Jumu’ah (Friday Prayer) because it is not a city. A pilgrim should
perform only Salatul Zuhr there, even on a Friday (Refer to the rules of Salah, Serial Nos. 16 – 21).
206. It is permissible to perform Salatul Jumu’ah in Mina.
207. The pilgrims are exempted from performing Salah for Idul Adha.
208. A pilgrim should neither perform Salatul Maghrib nor should he pass night in Arafat. He should
proceed to Muzdalifah after sunset. In the way he should abundantly recite Talbiyah, Takbir, Salat
(Durud) on Rasulullah and remain engaged in reciting supplications abundantly.
209. In Muzdalifah, Salatul Maghrib and Salatul Isha are combined and offered together at the time of
Isha. For details see “The rules of Salah” at Serial Nos. 22, 23 and 24.
210. It is Sunnatul Mu’akkadah to stay at Muzdalifah till dawn. It is Mustahabb to spend the whole
night in Ibadah. Some of the scholars are of the opinion that this night is more virtuous than Lailatul
211. The Wuquf at Muzdalifah is Wajib. It is the condition essential to be here between dawn and
sunrise. If a man does not do it, Dam will be Wajib on him. However, if a woman does not stay there on
account of heavy rush, Dam will not be Wajib on her.
212. Some pilgrims, while returning from Arafat go straight to Mina, or after a short stay at
Muzdalifah, leave for Mina, thus they neither spend the night in Muzdalifah, nor perform Wuquf there
in the morning, therefore, Dam becomes Wajib on them for omitting Wuquf.
213. Before leaving Muzdalifah a pilgrim should collect seventy pebbles as big as peanuts or the date
214. In Muzdalifah, a pilgrim should make sure that he should not offer Salatul Fajr before its
appointed time. After dawn he should offer Salatul Fajr, then perform Wuquf, recite Tasbih and Tahlil
and then he should proceed to Mina.
215. Ramy is the act of pelting the Jimar at Mina with pebbles.
216. The word “Jimar” is the plural of Jamrah which means small pebbles. Jamrah also signifies the
place which is pelted with stones. According to Hanafi school of Fiqh, Jamrah is the plinth on which
the pillar stands, and a small arc is made around its base for collecting the stones. The stones should be
so thrown as to fall near the pillar. If they fall at a distance of three cubits or more from it, they will not
be considered Ja’iz, therefore, they should be thrown again, otherwise Jaza will be due.
217. On the 10th of Dhul Hijjah, when a pilgrim returns to Mina, the first thing he does is perform
Ramy at Jamratul Aqabah. Then he offers sacrifice and after ritual shaving relinquishes Ihram.
218. Ramy Jamar is Wajib. If it is omitted Dam will be due.
219. It is Makruh to make small pieces of stone by breaking a big stone.
220. It is also Makruh to collect small stones from the vicinity of Jamrah, from the mosque or from a
place that is defiled.
221. It is Mustahabb to wash the pieces of stones before pelting.
222. Seven pebbles are to be thrown one by one at each Jamrah. If more than one, or all the seven
pebbles are thrown at a time, they would be counted as one throw only, even if they fall separately, and
remaining six pebbles will have to be thrown, one by one.
223. It is Makruh to throw more than seven pebbles. There is no harm if it is done due to some doubt.
224. i) Only one Dam will be Wajib if a pilgrim (a) fails to perform Ramy on all three days, or (b) fails
to perform Ramy on any day, or (c) fails to throw four stones on the first day, or (d) fails to throw
eleven stones in total on the remaining two days.
ii) Sadaqah will be due for every stone, if a pilgrim fails to throw three or less pebbles on the 10th
of Dhul Hijjah, and ten or less pebbles on the remaining two days.
225. Distance is not a condition for Ramy, but it is Sunnah that for the purpose of Ramy a pilgrim
should stand at a distance of five cubits or more from a Jamrah. It is Makruh to perform Ramy from a
distance less than that.
226. A pilgrim may hold a pebble in any manner he likes while throwing it. However, it is Mustahabb
to hold the stone between the thumb and index finger of the right hand.
227. It is also Mustahabb to raise the arm so high while pelting, that his armpit is fully exposed.
228. While pelting, each time Takbir should be recited and the following Du’a also:
(In the name of Allah, Allah is Greatest. I throw this stone to debase Shaytan and to please the most
Gracious Allah.)
229. On the tenth of Dhul Hijjah seven stones are to be thrown at Jamratul Aqabah only.
230. Talbiyah is discontinued as a pilgrim reaches Jamratul Aqabah to throw the stones.
231. Masnun time for performing Ramy at Jamratul Aqabah is between sunrise and the Zawal and it is
Mubah (permissible), without Karahat (reprehension) till the sunset, and with Karahat till the dawn.
But due to rush, Inshallah, it is hoped that the Karahat will not be operative.
232. On the 11th and 12th Dhul Hijjah, the time for Ramy at all the three Jamrat begins from Zawal and
the Masnun time lasts till sunset, and then up to dawn it is Makruh to perform Ramy. But due to rush, in
this case also, Inshallah it is hoped that Karahat will not be operative.
233. If a pilgrim delays performing Ramy, without excuse till the next day, Dam will be Wajib and
Qada is essential, that is the missed Ramy will have to be performed on any one of the days prescribed
for Ramy. If it is not performed during the prescribed period, it lapses and only Dam remains due.
234. If on the 11th and 12th of Dhul Hijjah a pilgrim performs Ramy before noon, it will not be valid.
He should repeat it after Zawal otherwise Dam will be due.
235. The pilgrims normally leave for Makkah Mukarramah on 12th Dhul Hijjah. They should make a
special note NOT to be in hurry and not to perform Ramy before noon as that Ramy will not be valid
and Dam will be Wajib.
236. If a pilgrim stays behind in Mina till the 13th Dhul Hijjah, it is compulsory for him to perform
Ramy on that day at all the three Jamarat. Its Masnun time is from Zawal to sunset although it is Ja’iz,
with a little Karahat, to perform Ramy before Zawal. If he fails to perform Ramy on the 13th of Dhul
Hijjah Dam will be Wajib on him.
237. The Masnun order of performing Ramy on the 11th and 12th, and if one stays in Mina on the 13th
Dhul Hijjah also, is detailed below:
i) First on Jamratul Ula which is situated near Masjid Khaif
ii) Then on Jamratul Wusta – the middle one
iii) And lastly, on Jamratul Aqabah.
238. After Ramy at Jamratul Ula and Jamratul Wusta, it is Mustahabb that a pilgrim should make Du’a
moving aside from the rush, for the period in which at least 20 verses of the Holy Qur’an could be
recited. It is Sunnah to face Qiblah while he stands for Du’a.
239. It is not Masnun on any day to stop for Du’a after performing Ramy at Jamratul Aqabah.
240. It is Sunnah to throw stones in quick succession, while performing Ramy. The interval between
pelting two stones is Makruh, and also between performing Ramy at one Jamrah and the other except
the break for Du’a.
241. Ramy can be performed from any side of Jamrah.
242. Without a lawful excuse it is not permissible to get Ramy performed through an agent. Shari’ah
allows a person to ask someone else to perform Ramy on his behalf when (i) he is so seriously ill or
weak that he is allowed to offer Fard Salah while sitting, (ii) he feels great pain even if he goes to
Jamrat in a wheel-chair, (iii) or he fears that his disease will be aggravated if he goes to Jamrat, (iv) or
he is not able to walk and no conveyance is available. If he has no such excuse he is not allowed to get
his Ramy performed through an agent. If he does so, Dam will be Wajib. Whether he fails to perform
Ramy personally on one day or all the three days, in both cases only one Dam will be Wajib.
243. The Muslim religious jurists have allowed the women and the persons who are old, sick or weak
to perform Ramy during Makruh hours in order to avoid heavy rush. The jurists have considered the
presence of a big crowd to be an extenuating circumstance in their case. As such it is hoped that in their
case, Allah willing, this small lapse will be condoned. The Makruh hours are as follows:
(i) On the 10th Dhul Hijjah before the sunrise and after the sunset till day-break.
(ii) On the 11th Dhul Hijjah after the sunset till the day-break.
(iii) On the 12th Dhul Hijjah also after the sunset till the day-break.
244. On the 12th Dhul Hijjah, it is not necessary for a pilgrim to leave Mina before sunset, but it is
Makruh to leave after sunset. However, if a pilgrim leaves Mina after sunset it is Ja’iz although
But for a woman and a sick or a weak person it is better to perform Ramy after sunset and then leave
for Makkah. Inshallah it will not be reckoned to be Makruh in this case.
245. “Mawalat” or to throw pebbles on all three Jimar continuously is Sunnatul Mu’akkadah, therefore
it is Makruh to omit it. If someone performs Ramy on behalf of a disabled person, he should first throw
seven pebbles at Jamratul Aqabah on his own behalf and then seven pebbles on behalf of the other
person. On the remaining days of Ramy also he should perform his Ramy first at each of the three
Jimar and then he should perform Ramy on behalf of the disabled person. However, due to very heavy
rush, if a pilgrim who has performed his own Ramy, finds it difficult to return to the first Jamrah to
perform the Ramy as an agent, he is allowed to perform Ramy at each Jamrah first on his own behalf
and then immediately afterwards on behalf of the disabled person. He can diverge from what is
preferable because of necessity.
246. During the Ramy period it is a Sunnah to pass the nights at Mina. It is Makruh to pass any night or
a major portion of it at any other place unless due to heavy rush he is detained at Makkah or in the way,
while he goes there for Tawafuz Ziyarah.
247. After completing the Ramy of Jamratul Aqabah on the 10th of Dhul Hijjah, pilgrims make an
animal sacrifice. A pilgrim is required to offer two sacrifices; one for Hajj or as thanksgiving, which is
Wajib on every Qarin and Mutamatti and Mustahabb for a Mufrid, and the other for Idul Adha, which
is Wajib every year on those who can afford it. But if the pilgrim is a Musafir and had not stayed in
Makkah for 15 days or more, prior to 8th of Dhul Hijjah, it is not Wajib on him, but Mustahabb.
This sacrifice for Idul Adha can be offered back at home as well, and the pilgrim while going on Hajj,
may leave instructions to this effect.
248. A Qarin or Mutamatti when he offers sacrifice for Hajj, must form the specific Niyyah for it,
otherwise the offering will not be valid.
If an agent is appointed to do it, he should be specifically told to offer the sacrifice for this purpose.
249. Rasulullah offered sacrifice on his own behalf and on behalf of his entire Ummah. Therefore,
those who can afford it should offer a sacrifice on his behalf as well.
250. After sacrifice, the Mutamatti and the Qarin should, without further delay, get their heads shaved
or get the hair cut short. For details see Serial Nos. 162,163, 164 and 165.
251. For those who perform Hajj, it is Sunnah to get their heads shaved or get their hair cut short in
Mina. It is also Sunnah to turn their faces towards Ka’bah while having this ritual shaving, and to begin
shaving from the right side of the head.
252. It is Wajib that a Mufrid should first perform Ramy and then have his head shaved or hair cut
253. According to the Hanafi school of Fiqh, it is Wajib that a Mutamatti or a Qarin performs Ramy
first, then offers sacrifice, and then has his head shaved or hair cut short. The sequence of these three
acts is imperative, and Rasulullah performed these acts in this very order.
254. If sacrifice has been arranged through an agent, either an individual or an organization, a pilgrim
should make sure that it is offered at the given time. If it has not been offered at the appointed time, and
he gets his head shaved or hair cut short, Dam will be incumbent on him for violating the rules
mentioned at Serial No. 253 above.
255. After ritual shaving all the prohibitions placed by Ihram, for example to use perfume, to trim nails,
to cut hair, to wear stitched garments, to cover head and face, come to end and the pilgrim relinquishes
Ihram, except the conjugal relations that are permitted after Tawafuz Ziyarah.
256. The Tawaf which is performed after Ramy, Qurbani and ritual shaving, is called Tawafuz Ziyarah.
It may be performed before, after or in between Ramy, Qurbani or ritual shaving although it is contrary
to Sunnah. According to Sunnah, this Tawaf should be performed after the ritual shaving.
257. Tawafuz Ziyarah is Fard and a Rukn of Hajj and, therefore, there is no Jaza in lieu of it.
258. It is most virtuous to perform Tawafuz Ziyarah on the 10th, but it is Ja’iz to perform it at any time
before the sunset of the 12th of Dhul Hijjah. Any further delay will be Makruh to the extent of being
259. If Tawafuz Ziyarah is performed after the 12th of Dhul Hijjah, Dam becomes due for the delay. The
delay without a valid excuse is reprehensible and sinful.
260. Conjugal relations remain unlawful unless Tawafuz Ziyarah is performed, irrespective of the time
limit, which may be the life-time.
261. If a pilgrim has conjugal relations before he performs Tawafuz Ziyarah but after Wuquf at Arafat,
then if he had it before the ritual shaving, he would have to sacrifice a cow or a camel, and if done after
it, he would have to sacrifice a goat or a sheep. Anyhow, the Hajj would not become invalid but he will
have to perform the Tawafuz Ziyarah in any case, as it never lapses.
262. If a person died before performing Tawafuz Ziyarah but made a will for the completion of his
Hajj, it would be Wajib on the executor to sacrifice a camel or a cow on his behalf for Tawafuz Ziyarah
which he missed. (Umdatul Fiqh).
263. If Sa’ey was performed after Tawaful Qudum, there will be no Ramal or Idtiba in Tawafuz
264. If Sa’ey for Hajj was not performed after Tawaful Qudum or before a pilgrim left for Mina, it will
be done now. The pilgrim will perform Ramal in the first three circuits of Tawaf, then after Rak’atain of
Tawaf, Du’a at Multazam, drinking of Zam Zam water and Istilam of Hajarul Aswad, he will perform
265. A pilgrim relinquishes Ihram after ritual shaving. If Tawafuz Ziyarah is performed after it, which
is usual time, it is performed wearing stitched garments of everyday use. Therefore, the Sa’ey of Hajj, if
performed after Tawafuz Ziyarah, will also be performed in the clothes of everyday use.
266. It is necessary for all Afaqi pilgrims to perform Tawaf before going back to their homes. This
Tawaf which is called Tawaful Wada or Farewell Tawaf is Wajib on every pilgrim whether he is a
Mufrid, Mutamatti or Qarin. In case this Tawaf is left out even with a valid reason, Dam will be Wajib.
But if a woman leaves it because of menses, no penalty will be imposed on her (for details consult the
chapter on women).
Tawaful Wada is Mustahabb for those who come from Makkah proper or the Hill region around it or
from the Miqat. But it is not prescribed for those who perform Umrah.
267. Tawaful Wada should be performed with a melancholic heart and weeping eyes. While making
Du’a at Multazam and Maqame Ibrahim at the time of his departure, a pilgrim should be filled with
concern and have a heavy heart for he does not know whether in future he will have the privilege to
visit these holy places and pray there again.
268. After performing Tawaful Wada, the pilgrim should perform the Istilam of Hajarul Aswad, and
should come out of the mosque looking at Baitullah through tears in his eyes. At the gate of the Holy
Mosque he should stop for a while and make Du’a while standing there.
269. After Tawaful Wada, a pilgrim can enter again in Masjidul Haraam to perform Salah there, and if
possible to perform a Tawaf too.
270. If a pilgrim performs Nafl Tawaf after he has performed Tawafuz Ziyarah, it becomes a substitute
for Tawaful Wada also and there is no harm if he does not perform Tawaful Wada at the time of his
Similarly, if a pilgrim, after Tawaful Wada for some reason stays back in Makkah, he should not repeat
his Tawaful Wada, though it is Mustahabb to perform it again at the time of departure. However, no
time is fixed for Tawaful Wada and it may be performed at any time after Tawafuz Ziyarah.
271. Imam Ghazali says, “It is not proper for a pilgrim to criticize his companions frequently. He
should always be well-mannered and polite. Politeness does not cause trouble to others, but that he
should be tolerant when troubled by others, and accommodating”.
Further, it should be remembered that going on pilgrimage is a journey of love, and therefore a pilgrim
should, throughout his journey, behave like a lover who always remains engrossed in his own thoughts
and cares little whether anybody misbehaves towards him or causes any trouble or inconvenience to
272. A pilgrim should take every precaution as not to indulge in gazing lustfully as there are ample
occasions for it during Hajj and Umrah. Almighty Allah enjoins in Suratun Nur (Light): “Say (O
Prophet) to the believing men that they should lower their gaze”. Tabrani has referred to Hadrat
Abdullah Ibn Masud that Rasulullah is reported to have said:
“Evil eye is one of the poisonous arrows of Shaytan (Satan). Whoever turns his gaze despite the
demand of heart, I will favor him with such a firm belief in return, whose taste he will relish in the
273. In the end, I must draw the attention of the readers to a very important point. Good and bad people
are found everywhere, and it is not proper to condemn all the people belonging to a place. Always
remember that Rasulullah himself was an Arab, originally he belonged to the Holy City of Makkah,
later he settled in the Holy City of Madinah, so if for one reason or other you feel offended by some
person or something either in Makkah or Madinah, then for the sake of Rasulullah do not denounce
the people of these places nor look down upon them. On the other hand, it is necessary to hold them in
love and respect. Irrespective of the academic discussions found in the books in this connection, you
should be very cautious not to be disrespectful to these places in any way. Remember, if Madinah is the
center of elegance and grace, Makkah is the center of majesty and grandeur. If grace and loveliness are
reflected by everything in Madinah, Makkah is a place where everyone should behave like a devoted
lover. Therefore, while in these places, be extremely careful and abstain from every sin, major or
minor, for as every act of devotion is rewarded a million times in the sanctuary of Makkah, great is the
punishment also of every sin committed there.
274. In Makkah, there are many sacred places for example Mataf, Multazam, Maqame Ibrahim, Safa
and Marwah, the plain of Arafat, Muzdalifah, etc. where Hadrat Ibrahim and the last prophet Hadrat
Muhammad as well as innumerable other chosen Messengers and countless bondsmen of Allah
have made their heartfelt invocations, supplications and prayers, meekly and humbly, with full devotion
and a throbbing heart. You may learn the following Du’a by heart and include it among other
supplications that you make there:
“O Allah, I beg of You to grant me all that for which Your chosen blessed bondsmen ever asked You to
grant them at this Holy Place. O my Most Compassionate and Merciful Allah, I confess all my sins and
admit all my faults but relying on Your Mercy and Munificence, I make this humble request. I take
refuge with You from all that from which Your virtuous and pious bondsmen have ever taken refuge
with You at this place”.
“O Allah, do not deprive me of the special blessings of this place and bestow on me all the favors You
have bestowed or will bestow on Your chosen friends and bondsmen. O Allah, let me also share with
them Your Kindness and Favors, for there is no dearth in Your Treasures”.
275. A Du’a is reproduced here, which is of great merit and is worth remembering.
Hadrat abu Umamah said to Rasulullah : “You have taught us many supplications, but we cannot
remember them all. Kindly teach us a short supplication that may contain all of them”. Then Rasulullah
taught the supplication that is given below:
(O Allah! I beg of You all good things which had been asked for by Your Nabiyye Muhammad and
seek Your protection from all evil things from which Your Nabiyye Muhammad has craved for
protection from You. You are the sole supporter and Your function is only to convey the Message
of Truth and we have no ability to do good deeds and avoid evil ones except with the help of
Allah who is the Most High and Greatest.)
You should feel sure that Allah the Merciful and Munificent will be granting what you ask for.
276. The pilgrims are most earnestly requested to include the author of this book, Muhammad
Moinuddin Ahmad, also in their prayers. May Allah bless and reward them for this regard and favor.
277. In the end, keep the following Hadith in mind:
“The reward of actions is on the intentions. It is reported that such a period is coming on the people that
the wealthy men would perform Hajj only for excursion, sight-seeing and picnic, while middle class for
trade and the scholars and qurra (plural of Qari, a person who recites the Qur’an with the proper rules
of recitation) for name and fame.” (Ittihaf)
1. During your stay in Makkah, please remember this humble person, Muhammad Moinuddin Ahmad,
and if possible perform a Nafl Tawaf on his behalf. It will be a great favor, indeed.
2. While visiting Madinah Munawwarah and while standing in front of Mawajah Sharif in Masjidun
Nabvi, please recite the contents given at page Nos. 81-82 Serial No. 20.
3. Make Du’a for all those who took part in compiling, translating, composing and producing this book.
Convey their Salam to Rasulullah .
1. Children fall under two categories:
A) Boys and girls who have sense enough to form Niyyah, recite Talbiyah and assume Ihram, and who
can perform the rites and ceremonies of Hajj. Like adults, they shall themselves perform all the Wajibat
and essentials of Hajj. Their guardians do nothing on their behalf.
B) Very young children who can neither form Niyyah, nor can perform the Wajibat and essentials of
Hajj. The father or guardian of such a child, whoever accompanies him, after bathing him, shall help
him wear the two sheets of Ihram. Then the guardian himself will make Niyyah and recite Talbiyah on
behalf of the child. Thus, the child becomes Muhrim.
The guardian shall protect him against the violations of the restrictions of Ihram, and make him
perform all the rites and ceremonies of Hajj. On occasions, where it is necessary to form Niyyah, as in
Tawaf, the guardian shall form it himself on behalf of the child. To make the child perform Tawaf and
Sa’ey, either he will carry him on his shoulder, or help him in any other way, or shall himself perform
these rites on his behalf.
2. The guardian need not offer Rak’atain of Tawaf on their behalf as it is waived off in their case.
3. The guardian will either perform Ramy on their behalf or help them to perform it.
4. For both the above mentioned categories, the Hajj that they perform, is counted as Nafl and not Fard,
for which the guardian will get the reward.
5. If a young child, imitating the adults, puts on the sheets of Ihram himself and performs Hajj, this act
shall not be considered as Hajj.
6. The children of any of the above mentioned categories, if after assuming Ihram, omit all or any
Wajib or essentials of Hajj, neither Jaza will be due, nor shall they be required to repeat the nullified
A person who asks someone to perform Hajj on his behalf is called “AMIR” while he who performs it is
“MAMUR”. There is no condition to perform Nafl Hajj or Umrah on behalf of others, except that the
one who is actually performing, should be a Muslim and physically and mentally fit. However, there
are twenty conditions for Fard Hajj, as given below:
1. Hajj has become Fard on the person who is getting it performed by an agent.
2. After Hajj became Fard on him, he became invalid and was rendered helpless to perform it.
3. He remained in the same state till death.
4. Both the AMIR and MAMUR should be Muslims.
5. Both the AMIR and MAMUR should be mentally sound.
6. MAMUR should have sense enough to understand the rites of Hajj. If a woman performs Hajj on
behalf of a man, it is valid, but it is preferable to appoint a man for it and it is most virtuous if he is a
religious scholar, knows the rites and ceremonies of Hajj and has performed his own Hajj.
7. If, in his life time, a person wants someone to perform Hajj on his behalf, it is a condition that he
should ask him to do it, and if he made a WIIL to the effect, it is essential for his heir or executor of the
WILL after his death, to do so. If the deceased did not make a WILL but his heir performed Hajj on his
behalf or asked someone to do it, Inshallah it will be reckoned that the deceased has performed Hajj
that was Fard on him. But none of those conditions that follow, will be applicable in this case.
8. To spend the whole or most of the expenses of journey from the wealth of the AMIR. If MAMUR
spends his own money on performing Hajj, but later on receives the amount from AMIR, it will be
reckoned as valid Hajj performed on behalf of AMIR, otherwise not.
9. To form Niyyah on behalf of AMIR while assuming Ihram or before beginning the ceremonies of
10. To assume Ihram on behalf of one person only.
11. To assume Ihram for one Hajj only.
12. If AMIR has appointed a person by name as his agent, then he alone should perform Hajj on his
behalf, otherwise anyone can do it.
13. If AMIR has nominated a person by name that only he would perform Hajj on his behalf, it would
not be Ja’iz to appoint anyone else to do it, otherwise it would be Ja’iz. But it is Ja’iz for the heir to
appoint some other agent, if the one nominated by AMIR refuses to perform Hajj.
14. If 1/3rd of the inheritance is enough to meet the expenses of Hajj, it should be undertaken from the
Miqat of the home of the deceased, otherwise from any place before any Miqat.
15. To perform Hajj on a conveyance, if possible from 1/3rd of the property left by the deceased.
16. To perform Hajj or Umrah strictly according to the desire of AMIR, i.e. if he had desired for Hajj
and instead of that the MAMUR first performed Umrah and then returned to Miqat with the intention to
assume Ihram for Hajj the same year or the next, it will not be considered as valid Hajj on behalf of
17. To assume Ihram from the Miqat of AMIR. If the MAMUR assumed Ihram for Umrah at Miqat and
then after having arrived at Makkah, assumed Ihram for Hajj and accordingly performed it, it will not
be considered as Hajj performed on behalf of AMIR. In this situation, Hajj will be considered valid for
the person who really performed it and not for the AMIR. It leads to the conclusion that it is incorrect to
appoint the residents of the Holy cities of Makkah and Madinah as agent for performing Hajj that was
Fard on behalf of an Afaqi. But anyone can be asked to perform Nafl Hajj on behalf of a person.
18. To strive that Hajj is not nullified.
19. To avoid missing of Hajj.
20. Not to go against the desire of the AMIR. If the AMIR asked MAMUR to perform Hajjul Ifrad and
the MAMUR performed Hajjut Tamattu or Hajjul Qiran, it will be against the order of the AMIR. In
that case, MAMUR will have to return the expenditure incurred on Hajj, which will now be treated as
Hajj of MAMUR.
1) One who is performing Hajj on behalf of someone else , should perform Hajjul Ifrad only.
2) MAMUR can perform Hajjul Qiran with the permission of AMIR but he himself will have to bear
expenses of offering Qurbani for Qiran. It is not Ja’iz from the funds provided by the AMIR, without
his permission.
3) Similarly, MAMUR can perform Hajjut Tamattu also, with the permission of AMIR.
4) According to Imam abu Hanifah, it is permissible to nominate a person as agent for Hajj, who has
not performed his own Fard Hajj because it was not due on him. But it is better to appoint such a
person who has already performed his Hajj.
5) It is not permissible to nominate a person on whom Hajj is Fard and he has not performed it.
6) As a token of gratitude, the son, if he can, should appoint someone to perform Hajj on behalf of his
deceased parents on whom Hajj was Fard but who died without making a will. It is still better if he
does himself. He can do it or get it done from Makkah Mukarramah also, as the conditions mentioned
after Serial No. 7 (above) will not be applicable in this case. Inshallah, the Hajj that was Fard on the
deceased, will be reckoned as having been performed.
7) Even if the Hajj was not Fard on any one of the parents, the son should perform it himself or ask
someone else to perform it on their behalf, exactly in the manner as explained at Note No. 6 (above).
Rasulullah has asked us to pray earnestly and beg Allah to grant Mercy and Forgiveness to our
deceased parents.
8. A Hadith of the Holy Prophet says that whoever performed Hajj on behalf of his mother or father,
he really performed Hajj for them, and he will get extra reward for having performed ten Hajjat.
9. Another Hadith says that whoever performed Hajj on behalf of his parents and paid their debts, he
will rise with the Abrar (virtuous men free from sins and shortcomings) on the day of Resurrection.
10. If someone has already performed his own Fard Hajj, it is more virtuous for him to perform Hajj on
behalf of someone else than to perform his own Nafl Hajj. It has been narrated by Hadrat ibn Abbas
that whoever performed Hajj on behalf of a deceased, one Hajj will be written in the record of the
deceased, while seven will be recorded for the person who performed Hajj.
11. Form the following Niyyah if you perform Hajj on behalf of someone else:
(i) O Allah! I intend to perform Hajj on behalf of my father/on behalf of (name him). Make it easy
for me and accept it.
(ii) If a Tawaf or an Umrah is performed on behalf of a person, dead or alive, its Niyyah will also be
made in the same way.
Women shall perform all the rites and ceremonies of Hajj like men. But in certain matters there are
separate rules for them, details of which are as under:
1. It is unlawful, and also sinful for a woman to proceed for Hajj or Umrah without being accompanied
by her husband or a Mahram.
It is narrated by Hadrat ibn Abbas as mentioned in Bukhari and Muslim, that Rasulullah said: “No
man should stay alone with a strange woman, and neither a woman should travel alone without her
Mahram”. On this, a person said “O Rasulullah , my name has been enlisted in Jihad and my wife
has left for Hajj”. The Prophet said: “Do not go on Jihad, but perform Hajj with your wife”.
It is a sin to perform Hajj with a fake Mahram, that is the one not approved by Islamic Shari’ah,
although Hajj will be accomplished. The restriction is for both the young and the old.
2. If Hajj has become Fard on a certain woman, but she does not find a Mahram to accompany her, she
should postpone her Hajj till she finds a Mahram. It will not be a sin if her Hajj is delayed on account
of this. If she does not find a Mahram till her death she can make a will that an agent should perform
Hajj on her behalf.
3. A widow or a divorced woman in IDDAH (the waiting period) should not go on Hajj because it is
4. A woman is not required to wear sheets of Ihram like a man, she is permitted to use stitched
garments of daily use, even the colored ones. She can also put on gloves and socks, but it is better not
to use them. She can also use silken dress, gold and other ornaments and also the shoes which cover the
raised bone of the feet.
5. She is not allowed to keep her head exposed like a man, rather it is Wajib on her to cover the head. It
is better to bind her hair with a small handkerchief, so that her head remains covered but she should not
cover her forehead, otherwise Jaza will be due, because it is not Ja’iz that the cloth should touch her
forehead in the state of Ihram.
That she should wear handkerchief on the head is for the purpose of Satr (veiling). In Ihram it is not a
sin to keep her head exposed. It is Wajib on a woman to cover her head in the presence of men folk
while it is a sin to keep it bare. It has become customary with the women to cover the head with a cloth
while in the state of Ihram but it is not her Ihram. While making Wudu, she should uncover the head for
Mas’sah (to wipe hair with wet hands). Certain women perform Mas’sah on the cloth. This is wrong,
because such a practice does not make their Mas’sah valid, and without Mas’sah, Wudu is not
accomplished, as such Salah will not be valid.
Similarly, while taking bath for purification, a woman should unfold her head and wash the hair in
proper way so that the water reaches the roots of the hair, and she should also wash her whole body, but
she should not use scented soap, nor should she remove dirt from the body.
6. Women should not recite Talbiyah in a loud voice.
7. Women should not perform Ramal during Tawaf. Some women follow men in this matter which is
8. It is Mustahabb for the women to perform Tawaf at a distance from Ka’bah if there is a huge crowd
of men. It has been observed that men and women become mixed while making circuits around Ka’bah
and sometimes the uncovered portions of their body touch each other. It is a sin of serious nature.
Therefore, the women should perform Tawaf at the time when there is no rush of men, or they should
walk keeping themselves at a distance from men. Similarly, the women should not try to touch and kiss
Hajarul Aswad particularly when there is a rush of men, only symbolic Istilam is sufficient.
9. On rush days, specially on or around 8th Dhul Hijjah, the women should make sure that they finish
Tawaf well before the congregational prayer begins, as there will be no room for them in Mataf to offer
10. In case of huge crowd at Maqame Ibrahim, the women should avoid performing Rak’atain of
Tawaf there, instead they can do it anywhere in the Majidul Haraam.
11. Women should not run between the two green pillars between Safa and Marwah. It has been
observed that some of them not only run between the two green pillars, but also maintain the same fast
speed throughout the process of Sa’ey. Both these practices are wrong.
12. They should not ascend Safa and Marwah, too far.
13. They should walk along the railing. Thus they can avoid the crowd of men.
14. They need not get their head shaved to relinquish Ihram. They should have hair cut equal to the size
of a finger joint from the whole or 1/4th of the head.
15. If a woman is in the state of menses while leaving home, she can assume Ihram. She should better
take a bath or if it is harmful, Wudu will do. Then facing Qiblah, she should form Niyyah for Hajj or
Umrah and recite Talbiyah. However, she must not offer Rak’atain for Ihram.
16. If the menses begin after assuming Ihram, it does not disturb the state of Ihram. Ihram remains
intact. She will relinquish Ihram only when she completes all the rituals of Hajj including the ritual
clipping of hair.
17. Such a woman should, however, stay at her residence in Makkah and she should not visit Masjidul
Haraam, till she takes the bath of purification, because a woman should not enter the mosque in the
condition of menses or lochia (blood discharge after child birth). However, she can continue to recite
Talbiyah, Takbir, Tahlil, Istighfar, etc. but not verses of the Holy Qur’an. After taking bath for
purification, she should perform Umrah.
18. Similarly, if menses begin before 8th Dhul Hijjah, she should assume Ihram in the same condition,
i.e. form Niyyah for Hajj and recite Talbiyah, but should not offer Salah at Mina, Arafat and
Muzdalifah. She should, however, continue to make other remembrances like Talbiyah, Tasbih, etc. If
she is still in the state of menses, she should not perform Tawaf till she is clean.
19. If Tawafuz Ziyarah is delayed because of menses, Dam will not be due. Since Tawafuz Ziyarah is
a Rukn of Hajj, therefore, unless it is performed, Hajj is not complete.
20. If menses begin during Tawaf, a woman should discontinue Tawaf and should come out of the
Masjidul Haraam. As Sa’ey follows Tawaf, she should not perform Sa’ey as well. She should perform
Tawaf and Sa’ey after she becomes clean.
21. If menses begin just after completing Tawaf, she should perform Sa’ey, which is Ja’iz in this
22. Except Salah and recitation of the Holy Qu’ran, a woman, in the state of menses, can continue
Dhikr, recite Salat (Durud) on Rasulullah , and make Du’a. On the time appointed for Salah, she
should make Wudu, put on clean clothes, and sit on the mat of prayer for the time she normally spent in
Salah and recite:
(Subhan Allah) and
(La Ilaha Illallah) and
(I seek Allah’s forgiveness – the One besides whom there is none worthy of worship
except Him, The Ever-living, The Eternal)
Rasulullah is reported to have said in a Hadith: “When a woman with menses seeks forgiveness at
the time of Salah, one thousand Rak’at are recorded in her scroll and seventy sins of her are pardoned
and her degree is raised in rank, and she is granted Nur (light) for every letter in Istighfar, and it is
recorded that she has performed Hajj and Umrah, as many times as there are veins in her body.
(Majalisul Abrar).
23. Istihadha is the discharge of blood that is of the nature of disease. It does not stink as menstrual
discharge does. The discharge under the following conditions is Istihadha:
i) A woman who discharges blood after the maximum period, which is ten days for menses and forty
days for lochia (blood discharge after child birth).
ii) A woman who menstruates beyond the period which is her normal, that is three or five days.
iii) The blood that a woman discharges for less than three days, or in the stage of menopause or during
A woman who suffers from Istihadha is considered as Ma’dhur (has an excuse). She should not
discontinue Salah and Sawm or Tawaf. She need not have bath for purification. She should use sanitary
towels, make fresh Wudu every time she has to perform Salah or Tawaf in Haram Sharif.
24. A woman should omit Tawaful Wada and no Dam will be due if her family members are leaving for
home and she is still unclean due to menses or lochia.
She should not enter into Masjidul Haraam, but should make supplications by standing at one of the
gates and she should look at the Holy Ka’bah from there and bid farewell.
25. It is generally believed by the women-folk that there is no veiling during the Hajj or Umrah. This is
just because of ignorance. Such women commit sin due to non-observance of veiling and make those
men sinful who look at them intentionally. In Sunan abi Dawud, it has been narrated by Sayyidah
A’isha Siddiqah :
“We the women were with Rasulullah during Hajj, and we did not cover our faces due to Ihram.
When the men passed by us, we draped the sheet of cloth that was on our head. This is how we
maintained the veiling. And when the men had passed on, we again uncovered the face”.
Jinayat is the plural of word “Jinayah”, which means to commit an evil deed but as a technical term in
Shari’ah, it means to commit a deed that is not Ja’iz. In connection with Hajj and Umrah, Jinayah is
used for a deed, violating the restrictions of Ihram or Haram, intentionally or unintentionally.
There are two categories of Jinayat:
A. JINAYAT OF IHRAM, i.e., those prohibitions which are connected with Ihram. These are eight in
1) To use scent
2) To put on stitched garments – for men
3) To cover head and face for a man, and only face for a woman
4) To pull out hair from the body or killing and separating a louse from the body
5) To trim nails
6) To have conjugal relations
7) To abandon any one of the Wajibat
8) To hunt land animals
B. JANAYAT OF HARAM (whether one is in the state of Ihram or not):
1) Killing, frightening, assisting in hunting or hunting any animal in the Haram.
2) Cutting or plucking of grass and trees in the precinct of Haram.
1) If there are less hair of the beard or head fall due to plucking or scratching, for each hair a handful
of wheat is given in charity but if their number is more than three, 1.75 kilos of wheat will have to be
given in charity.
2) If the hair of the beard fall in Wudu and their number is three, the charity shall be equal to a handful
of wheat, if the number is more than that, it is 1.75 kilos.
3) If the above error occurs more than once during a day, only one Sadaqah will be due once each day.
It will not increase with the number of occasions.
4) Sadaqah is not due if the hair on the chest, thighs, etc. fall automatically.
5) If a man wears stitched garments for an hour or less in the state of Ihram, he will be required to give
in charity, a handful of wheat and if he remains in the dress for less than half of the day or half the
night, he will be required to give alms equal to 1.75 kilos of wheat and if he puts on the dress for more
than the above mentioned time, Dam will be Wajib.
6) Dam must be offered within the precincts of Haram, not outside it.
7) Sadaqah or its price can be given anywhere.
8) It is not Ja’is for a person to eat the meat of the animal himself, he has sacrificed as Dam.
WARNING: some of the wealthy people commit such mistakes intentionally and say, “We will offer
Dam”. They are sinners. It is feared that their rituals may not be accepted. If someone commits such a
deed, he should make repentance, seek forgiveness and also offer Dam.
1. The reward for offering one Salah in the Masjidul Haraam is equal to one thousand, while in the
Mosque of Rasulullah (Madinah), it is equal to fifty thousand.
2. It has been narrated by Hadrat Anas that Rasulullah said:
“Whoever offers forty Salawat in my mosque without any break or missing any one, it is recorded that
he has got freedom from the fire and other tortures of Hell, and such a man is free from hypocrisy”.
3. It is Ja’iz to offer Salah anywhere around the Ka’bah, but it is very necessary to face the Holy
Ka’bah. If one fails to face Ka’bah his Salah will be invalid. It is enough to set direction towards
Qiblah when one is at a far distance from Ka’bah, but if he is seeing Ka’bah with his own eyes and
does not face it exactly, his Salah will not be valid. Facing Ka’bah while one is looking at it, is a
condition for Salah.
4. In the Masjidul Haraam, the women, in a huge crowd stand in front of men or even at their sides,
while performing Salah in Jama’ah (congregation Salah) and although this is Haraam, they do not
listen when asked not to do it. Even the men who accompany the women ask them to do so.
In a Jama’ah, following the same Imam, if a woman stands on either side of a man or in his front, it
invalidates the Salah of three men; the two on her either side and the one behind her, even if they are
Mahram of that woman, such as father, brother son or husband.
5. In the Masjidul Haraam, the Adhan (call for congregational Salah) for Fajr Salah is pronounced
immediately after dawn, therefore the time for Ishraq prayer begins after about one and a half hour
after the Adhan of Fajr. If one knows the exact time of sunrise, he can offer Ishraq payer ten minutes
after this time. It is reported in a Hadith that one who remains busy in worship from the time of Fajr till
the sunrise, and offers two or four Rak’at of Ishraq, he gets the Thawab equal to one Hajj and one
Umrah. The pilgrims should try to follow this Hadith both in the Haram of Ka’bah and the Haram of
6. No one should perform any type of Salah at exact sunrise, or exact declining of the sun or exact
sunset. If a man offers Salah during these times, it is Wajib on him to repeat it.
7. It is undesirable to offer Rak’atain for Tawaf during Makruh time. The Ahnaf (following the Fiqh of
Imam abu Hanifah), should not perform Rak’atain for Tawaf, even after Asr prayers. If they perform
Tawaf after Asr they should perform the Rak’atain for it after Maghrib (after Fard Salah).
8. Similarly, no Salah can be performed after the Adhan of Fajr except the Sunnah of Fajr, Janazah
prayers or any Qada (Fard that is missed). In the same way, it is not Ja’iz to offer any Nafl Rak’atain
after the Fajr and before Ishraq prayers. Therefore, the Rak’atain of Tawaf should be offered after the
sunrise at the time of Ishraq but before one performs Nafl for Ishraq.
9. In the great rush, a pilgrim should not perform Rak’atain for Tawaf at Maqame Ibrahim, as he
cannot do it without being greatly disturbed by the crowd and can have no concentration which is the
soul of Salah. As this Salah is Wajib, it must not be missed.
10. Most of the pilgrims do not know the rules about the Qasr (curtailed Fard Salah offered by a
Musafir) and they make mistakes and even wrangle among themselves whether to perform Qasr at
Mina, Muzdalifah and Arafat or full Fard Salah. Therefore, a definition of Qasr is given below:
a) According to Shari’ah, the term “MUSAFIR” (traveler) applies to a person who leaves his home on a
journey which can be covered on foot in three days, that is a place situated at a distance of 48 miles or
70 km, irrespective of the time taken to reach there, and with the intention of staying there for less than
15 days. He should curtail his Fard Salah when he leaves the populated area of his town behind. If the
railway station or the bus stand is within the populated area it is considered as a part of that town and if
it lies beyond it, it is not the part of the town.
b) A Musafir, who has the intention of staying for 15 days or more at a place, during his journey,
becomes a Muqim (resident). But if he intends to stay 15 days at two different places, he remains a
Musafir. Therefore, a pilgrim who arrives in Makkah at a time when his stay there up to 8th of Dhul
Hijjah, when he will have to leave for Mina, is not full 15 days, according to Shari’ah, he is still a
Musafir, not a Muqim because within 15 days he will have to proceed to Mina and Arafat. Such a
person will have to perform Qasr Salah for Zuhr, Asr and Isha, He need not make Qasr in the Fard
Salah of Fajr, Maghrib and Salatul Witr, these will be performed as usual.
11. If a person of Jeddah or Makkah, travels between Jeddah and Makkah, he will not be a Musafir
according to Shari’ah because the distance between the two is less than 48 miles or 70 km but if a
resident of Jeddah also visits Mina, Arafat and Muzdalifah, he is considered to be a Musafir. So when
the residents of Jeddah, perform Hajj, they are Musafir at these places.
12. For a Musafir it is a sin to perform the Fard Salah of Zuhr, Asr and Isha without Qasr. However, if
he does it inadvertently and made Qa’dah (sitting erect) after the second Rak’at thus performed will be
accounted as two for Fard and two for Nafl, provided he performs a Sajdah for Sah-w (forgetful
omission), otherwise all the four Rak’at will be treated as Nafl. Therefore, the Fard Salah will have to
be performed anew.
13. There is no Qasr in the Sunnah prayer, i.e. the Musafir shall also perform four Rak’at of Sunnah in
place of four. It, however, does not matter if due to urgency or emergency, Sunnah prayer is omitted
during journey, but if conditions are normal, the Sunnah should not be omitted, particularly the Sunnah
of Fajr.
14. A pilgrim in Makkah will be treated a Muqim for the purpose of Salah if he stays there for fifteen
days up to 7th Dhul Hijjah. Such a person should perform full Salah (not Qasr) in Makkah, Mina,
Arafat and Muzdalifah.
15. In both the Sacred Sanctuaries of Makkah and Madinah, only a Muqim Imam leads the Jama’ah.
The travelers will also offer four Rak’at while following him. Some of the pilgrims, after completing
two Rak’at, break the Salah. This is wrong, the Salah of such a person will not be valid.
16. Similarly, if the Imam is Muqim, his followers, including Musafir, will perform the full Fard Salah
at the time of Zuhr and Asr in Arafat. Before offering Salah there, one should make sure as to whether
Imam is Muqim or Musafir.
17. If Imam is a Musafir, he should offer Qasr Salah where necessary and so should do his followers
who are Musafir but those who are Muqim, should complete their full Salah individually. They will not
recite anything during their remaining two Rak’at, rather keep quite, consuming time spent on the
recitation of AL-FATIHAH and complete their Salah after Ruku, Sajdah and sitting for “Tashahhud”. In
these two Rak’at, if Sajdah for Sah-w becomes due, they should not perform it as still they are
considered to be following the same Imam.
18. If a Muqim Imam makes Qasr in Arafat or Mina, that is he curtails the number of Rak’at as a
Musafir does, the Salah of both the Imam and his followers will be invalid. If this be the case, the
Musafir should arrange his own Jama’ah, appoint a Musafir Imam and make Qasr, or appoint a Muqim
Imam and perform full Fard Salah, following him.
19. It is not Wajib to combine Zuhr and Asr in Arafat. It is a Sunnah. But according to Imam abu
Hanifah, Zuhr and Asr can be combined in Arafat provided the king or the Qadi who represents him, is
Imam. In the Namirah Mosque, such an Imam leads the prayer. As such both the prayers can be
combined only there. One should offer Fard Rak’at of Zuhr only, leaving out Sunnah and Nafl. Then he
should say Talbiyah and Takbiratut Tashriq. Then he should offer Salatul Asr.
20. But if one performs the prayers of Zuhr alone or in Jama’ah in his tent, he should perform complete
Salah including Fard, Sunnah and Nafl, then he should perform Asr Salah at its prescribed time.
21. A pilgrim should not perform Salah at his residence as a Muqtadi following the voice of an Imam,
which is being broadcast from any mosque as Salah thus performed will be void. Salah performed is
also void, if there is no continuity between the Imam and his followers standing in rows behind him and
if they are separated by a space of two rows, or by a road or by a tent or house.
22. Jama’ah is not a condition for offering Maghrib and Isha combined in Muzdalifah. However, it is
more virtuous to perform Salah in Jama’ah.
23. It is Wajib to combine Maghrib and Isha at Muzdalifah, and there is no condition that the king or
his representative should be Imam, as in Arafat.
24. If a pilgrim reaches Muzdalifah before the time of Isha, he will have to wait till it is time for Isha.
When the time for Isha comes, he will offer both Maghrib and Isha with one Adhan and one Takbir.
First he shall offer Fard Salah for Maghrib then for Isha without Takbir or Adhan or Sunnah Salah
intervening them. Then he should offer Sunnah for Maghrib and Isha and Witr respectively.
25. One should note that Hanafi Fiqh does not allow a person to combine Zuhr and Asr or Maghrib and
Isha prayers while on journey. Every Salah is to be performed separately at its appointed time except
Arafat and Muzdalifah as it has been explained above.
26. Some pilgrims sleep in Haram Sharif and when they get up, they perform Salah without Wudu. One
should make sure that in the posture he has slept his Wudu is intact. Salah without Wudu is void.
27. It is Makruh to offer Nafl Salah at Safah and Marwah.
28. Hatim is also a part of Baitullah. If a pilgrim does not get a chance to enter Baitullah, he should
offer Salah under Mizabur Rahamah in Hatim.
29. One should be careful not to miss the Jama’ah at Masjidul Haraam and Masjidun Nabvi. It is a
great misfortune indeed, if this happens intentionally.
30. Salah becomes void if the Muqtadi stands making rows at a place which is not behind the Imam but
ahead of him. It is often seen at Masjidun Nabvi and Masjiul Khaif. One should be careful not to do so.
31. Salatut Tasbih
It has a great reward. Rasulullah taught Salatut Tasbih to his uncle Hadrat Abbas and had told
him “On account of this prayer, all of your sins, former and later, new and old, small and grave will be
forgiven”. He further told him “If possible, perform it once daily; if it is not possible to perform it daily,
then perform it once a week; if it is not possible to perform it once a week, then perform it once a
month; if it is not possible to perform it once a month, then perform it once a year; and if this too is not
possible then you must perform it at least once in your whole life”. In the Salah following Tasbih is
recited, 300 times:
Subhaan Allahe Walhamdo lillahe Wala ilaha illallaho W’allaho Akbar
(Glory be to Allah, and praise be to Allah. There is no deity save Allah and Allah is Supreme)
How to perform it?
Form intention to perform four Rak’at of Salatut Tasbih, then recite the above Tasbih 75 times in each
Rak’at as follows:
(a) After Thana Subhana Kalla Humma… 15 times
(b) After Al-Fatihah and Ayat from the Holy Qur’an 10 times
(c) After Subhana Rabbiyel Azeem in Ruku (bowing) 10 times
(d) While standing up after Ruku and after reciting Sami’ Allahu liman hamidah
and Rab’bana lakal hamd 10 times
(e) In Sajdah, after Subhana Rabbiyal A’la 10 times
(f) Sitting after the first Sajdah 10 times
(g) In the second Sajdah after Subhana Rabbiyal A’la 10 times
Repeat the same process in the second, third and fourth Rak’at as well. If a person forgetfully recites
the Tasbihat for more or less times than the given number in a Rukn, he should rectify the mistake in
the next Rukn by adding to or subtracting from the given number he has to recite there; that is if a
person recites the Tasbihat for only eight times in Ruku, he should recite it two times more in Sajdah,
and if he recites it two times more, that is twelve times, he should recite it two times less in Sajdah.
32. Salatul Janazah (Funeral Prayer)
In both the sacred places, Makkah and Madinah, after every Salah dead bodies are brought and Funeral
Prayer is offered. Therefore, it is necessary to learn the method of the Funeral Prayer:
(a) Stand in a row behind Imam and form Niyyah for the Salah by uttering these words: “I form
Niyyah to perform Salatul Janazah, for Almighty Allah, Du’a for the deceased, with four
Takbirat, following this Imam”.
(b) The Imam will call Allahu Akbar loudly, then raise both the hands to the lobe of ears, as in
Salah and say Allahu Akbar, folding both the hands below the navel and recite Thana Subhana
Kalla Humma… (till end) quietly.
(c) Then Imam will call aloud Allahu Akbar the second time, repeat the same without unfolding
your hands and then recite Salat-alan Nabiyye (Durud) as in Salah, silently.
(d) When Imam calls loudly Allahu Akbar, the third time, repeat the same without unfolding your
hands and make Du’a for the dead and all the Muminin. It is better to make the Du’a prescribed
by Rasulullah . If you do not remember it, make Du’a relating to Akhirah such as:
(O Allah! Forgive me and him (the dead one) and the believer men and believer women.)
e) Thus, without unfolding hands, say Allahu Akbar, for the fourth time after the Imam says it
loudly and finish the Salah by turning face first to the right and then to the left for Salam.
I. In the Janazah Prayers, there are three Sunan and it is also Sunnah to observe order i.e.:
(a) To recite Thana (Praise of Allah) after first Takbir.
(b) Salat Alan Nabiyye (Durud) after the second Takbir.
(c) Du’a after third Takbir.
II. It is Wajib to turn your face to the right and then to the left side for Salam while finishing Salah.
III. It is Fard to say Allahu Akbar four times. If anybody misses even one Takbir, his prayer will be
void. Therefore, if a person joins the prayer when Imam has already performed a few Takbirat,
he should not join the Salah at once, rather he should wait till the Imam says Takbir and then he
should join the Salah. This Takbir will serve as Takbirut Tahrimah (first Takbir) for him. When
Imam turns his face to the right for Salam, he should not follow him, rather he should complete
his lapsed Takbirat and then turn his face to conclude the Salah.
If a person joins when Imam has said the fourth Takbir, he should at once join the Salah before
Imam turns his face to the right for Salam, and then complete the three Takbirat he has missed,
then should finish the Salah.
IV. Prescribed Du’as:
(a) If the deceased is an adult male or female:
( (O Allah! Forgive those of us who are alive and those of us who are dead; those of us who are
present and those of us who are absent; those of us who are young and those of us who are
adults; our males and our females. Oh Allah! whomsoever You keep alive, let him live as
a follower of Islam and whomsoever You cause to die, let him die a Believer.)
(9(b) If the deceased is a minor child, make this Du’a:
(O Allah! make him (this child) a source for our salvation and make him a source of reward
and treasure for us and make him an intercessor for us and one whose intercession is
(c) If the deceased is a minor girl, make this Du’a:
(O Allah! make her (this child) a source for our salvation and make her a source
of reward and treasure for us and make her an intercessor for us and one whose
intercession is accepted).
33. Performance of Qada (Missed) Salah
i. If a person does not perform Salah that is Fard, at its appointed time, he commits a great sin.
He should make haste to perform Qada Salawat that were Fard on him, that is twenty Rak’at in
a day including Witr.
ii. There is no prescribed time for performing Qada prayers. They can be performed at any time
except during the forbidden time, i.e. right at the time when sun is rising, right at Zawal, and
right at the time when sun is setting.
iii. If he missed a large number of prayers, the Niyyah for each Qada Salah should be as follows:
“ I make the intention to perform the first Qada Salah for Fajr or Zuhr, etc.” as the case be.
a) It is wrong to think that if a person performs one Qada Salah on a Friday in the month of
Ramadan, or anywhere in the Sacred Mosque at Makkah and Madinah, he has made up the loss
of all the missed prayers.
b) Tawbah does not make up the loss of a Rukn of Islam that is Fard. Therefore, it is necessary to
perform all the prayers a person has missed right from the time of puberty up to date.
In the end, there is an appeal to the pilgrims that they should try to prove themselves ideal Muslims.
They should make a pledge that they will never miss any Salah. If there is time for Salah during the
flight and it is feared that it will run out before landing, one should offer Salah in the airplane,
otherwise one should wait for landing. If a pilgrim performs the Salah and stands in the airplane facing
the correct direction of Qiblah, he need not repeat it after landing, otherwise he should repeat it on
I have reached here,
journeying stage after stage,
with a caravan of pain at my own worthlessness,
shame at my sins and the pangs of separation
1. Hadrat abu Hurayrah has narrated that the Holy Prophet said:
“Any of my followers, who lives in Madinah and patiently bears all hardships and suffering, I
will make Shafa’ah (intercession) for him on the Day of Judgement” (Muslim).
2. Hadrat Abdullah ibn Umar has narrated that the Holy Prophet said:
“Whoever visited my grave, my Shafa’ah becomes Wajib for him”. (Sahih ibn Khuzaimah,
Su’nan Dara Qutni, Shuabul ‘Iman lilbaihaqi)
3. The Holy Prophet is reported to have said: “The place between my grave and the pulpit is
one of the gardens of Paradise, and my pulpit is on the fountain of Kauthar”.
(Bukhari and Muslim)
4. Hadrat Shaykh Abdul Haq writes in his book “Jadhbul Qulub”: To pay a visit to Rasulullah
and to his Holy Mosque is equal to one Hajjul Mubrur (accepted Hajj), and a means of his Hajj
being accepted, who comes here after performing Hajj.
5. While going to Madinah, one should form Niyyah to visit both the Mosque and the Rawdah (the
Sacred Chamber where Rasulullah rests) of Rasulullah . Some of the men of learning
have preferred to make the Niyyah to visit the Rawdah. It is, however, most virtuous to make
the Niyyah of paying a visit to Rasulullah himself.
6. The journey to Madinah is an Ibadah, rather an important worship. It is a journey of love and
affection, a journey much longed for and wished for. Therefore, a pilgrim should pay due
attention not to miss anything that is Mustahabb.
7. According to a Tradition, Allah the Glorified has brought into existence a class of angels, who
deliver to Rasulullah , the presents of the Salat (Darud Sharif) recited on him by the
intending pilgrims, with the submission that such and such a person comes to visit you and he
has sent this gift in advance. There is yet another Hadith, that when a pilgrim reaches near
Madinah, the angels of mercy come forward with presents to greet him and give him good
tidings of various nature and shower on him Divine Light (Jadhbul Qulub).
8. A person should enter the city with due humility, devotion and submission. After he puts his
personal belongings in a hotel or his lodgings, he should brush his teeth, have a bath, put on a
fine dress preferably white, because Rasulullah liked it, apply perfume and then proceed to
that Dignified Court with downcast eyes and due reverence. He should keep it in mind that this
is the same glorious place where Jibrail م+*%( ا #$&’ and many other angels used to come with due
reverence. He should also bear in mind the great dignity and majesty of Rasulullah and his
exalted rank, that on the day when all other Prophets will be helpless, it is only Rasulullah ,
who will be the first to intercede and bless the whole mankind.
9. It is better to enter the mosque through Babul Jibrail but a person may enter through any gate
convenient to him. While entering the mosque he should say:
(In the name of Allah and Salat and Salam on Rasulullah ).
and should put the right foot in and then recite:
(O Allah! Forgive me, my sins and open to me the gates of Your Mercy.)
10. It is better to form Niyyah for I’tikaf even for a little while saying: “O Allah! I form Niyyah for
the I’tikaf as long as I stay in this mosque”.
11. Then one should come to “Riyadul Jannah” and offer Rak’atain for Tahiyyatul Masjid if the
time is not Makruh. There is a Du’a specially for Riyadul Jannah which is given below:
(O Allah! This place is one of the Gardens of Paradise. You have exalted it, honored it,
elevated it and have given it magnificence and have illuminated it with the light of
Your Prophet and Your beloved Muhammad ).
(O Allah! The way You have favored us with the honor of visiting Rasulullah and his sacred
monuments in this world, deprive me not in the Akhirah of the favor of the intercession of
Muhammad , gather us together in his party and under his banner, and make us die while
we are steadfast on his path (Sunnah) and his love, and give us such a pleasant drink by his
hand from his fountain (Kauthar), the place where Muminin will descend, that after
taking this, we would never be thirsty. You are all Powerful).
12. Then, with all reverence and humility, serenity and submission, awe and obeisance, a person
should stand at some distance from the pillar that is in front of the Holy Face of Rasulullah
with his back towards Qiblah. Then with downcast eyes and with all calm and composure he
should offer Salam, thinking that he is in the noble company of Rasulullah and Rasulullah
is aware of it.
13. It does not matter if a person recites a long Salam, or a short one, so long as he does it with
deep love and rapt attention. However, it is preferable to recite a short Salam like the one given
14. Then, he should earnestly request Rasulullah for Shafa’ah. He should say “O Rasulullah
, the burden of my sins has broken my back. I am repentant of all my past sins and make a vow
before you never to commit them again and crave to Allah for forgiveness. You too make
Istighfar to Allah for me and be my intercessor on the Day of Judgement. If you will not grant my
request I will be doomed.
Then a person should say what he has to say to his heart’s content. He should leave nothing unsaid;
now with just tears silently rolling down the cheeks, now with great fervor at his command, but
always humbly and respectfully.
15. Then he should convey Salam on behalf of his friends and relatives who have requested him for
this. If it is not possible to mention all the names one by one, then it will be enough o say:
“O Rasulullah , some of your followers and my relatives have sent you Salam through me,
kindly accept it from them and beg forgiveness of Allah for them, they long for your intercession.”
16. Then move a little to the right and recite Salam on Hadrat Abu Bakr Siddiq , companion of
the Holy Prophet in the Cave and his greatest devotee, saying:
17. Then move a little to the right to recite Salam on Hadrat Umar Faruq , and greet him saying:
18. Imam Nawawi, in his “Manasik” has written that after reciting Salam on Hadrat Umar , a
person should come back to the first place, i.e., before the auspicious face of Rasulullah . First
he should praise Allah, with all his heart, then he should express thanks for the great favor of Allah
who has brought him here and then he should recite Salat alan Nabiyye (Durud), then he should
humbly make Du’a with the Wasilah (medium of drawing Divine Mercy) of Rasulullah for
himself, his kith and kin, whether dead or alive, and should say ‘Amin’ at the end of his Du’a.
19. While standing before Mawajah Sharif (the auspicious face of Rasulullah ), he should once
recite this verse of the Holy Qur’an:
(Verily! Allah and His angels send blessings on the Prophet , O you who believe!
send your blessings on him, and salute him with all respect.)
After this he should recite seventy times:
NOTE: It is reported that a person who recites the above verse once, while standing before the grave
of Rasulullah , and offers seventy times Salam as mentioned above, an angel will say in
“Blessings and peace of Allah be upon him (the Prophet ) and on you, O such and such person”,
and all his wants and needs will be fulfilled.
20. In the end I earnestly request you to recite the following before Mawajah Sharif as and when it is
convenient to you:
“O the beloved of Allah (the Rabb of all the worlds), O the Mercy for the Universe, one of your
sinful followers Mohammad Moinuddin Ahmad also sends Salam. He earnestly requests you to pray
to Allah for Maghfirah (May Allah grant His forgiveness) on his behalf, on behalf of his kith and
kin, and on behalf of all his well-wishers and friends, who have faith in you and seek your Shafa’ah.
He has no doubt in it that by your intercession and with your kindness he will be successful in this
world and the next. He also requests you kindly to pray to Allah that he may die as a Muslim and
May Allah favor him to serve in the cause of Islam.”
21. Whenever you happen to pass by the Rawdah of Rasulullah , stand for a while and send
Salam on him, even if it is outside the mosque.
22. When in the mosque it is most virtuous and rewarding to gaze at the Sacred Chamber where
Rasulullah rests, and the Holy Green Dome while outside the mosque. Keep on looking at them
with a loving longing look.
23. It is reported in Tradition that Friday is the most virtuous of all the days. You should profusely
shower Salat (Durud) on me (i.e. Rasulullah ) on that day. Your Salat (Durud) is conveyed to me
on that day. (Abu Dawud)
24. It has been narrated by Hadrat Abdullah Ibn Masud , that the Holy Prophet said, “The one
who will be nearest to me on the Day of Resurrection will be the one who sent Salat (Durud) on me
One should spend as much time as possible in Masjidun Nabvi while in Madinah. The specific
‘Ibadah of this Holy City is Salat alan Nabiyye (Durud). Rasulullah is reported to have said
“Whoever recites Salat near my grave, I listen to it”. A short Salat (Durud Sharif) is given below
which can easily be learnt by heart and recited abundantly:
25. The reward for performing Rak’atain in Quba Mosque is equal to the recompense of one Umrah.
It has been reported in Bukhari and Muslim that the Holy Prophet used to visit Quba Mosque
on Saturdays. Whenever a pilgrim finds time, he should visit Quba Mosque and perform Rak’atain
there. It is better that he should go there on a Saturday, following the example of Rasulullah .
26. Uhud is a mountain. The Holy Prophet is reported to have said about it: “We love Uhud and
Uhud loves us”. The battle of Uhud was fought at its foot, in which Rasulullah was also
seriously injured and seventy brave companions were martyred including Hadrat Hamzah , the
uncle of Rasulullah . One should go on a visit there at least once.
Mullah Ali Qari has advised to form Niyyah to visit both the Uhud and the martyrs of Uhud. A
pilgrim should first recite Salam on the martyrs, then he should pray to Allah for His forgiveness,
His favor, and prosperity for them and for himself. He should specially make Du’a here to remain
faithful to Rasulullah , and remain firm to Islam. Imam Ghazali has recommended to visit Uhud
whenever possible but particularly on Thursdays. It has been reported by Hadrat Ibn Umar , that
whoever passed by the martyrs of Uhud and recites Salam on them, they will be sending Salam on
him till the doomsday.
27. Imam Ghazali writes that it is Mustahabb to visit the graves in Jannatul Baqi daily after offering
Salam to Rasulullah . If it is not possible to do so daily, then one should go on Fridays
28. While returning home, a pilgrim should perform Rak’atain, then he should pray:
“O Allah! make not this visit to (the Haram of) Rasulullah to be the last one, rather make it easy
for me to come and stay here again in his noble presence. Grant me peace and security in this world
and the next. May I reach my home safe. O Arhamur Rahimin ! Favor me with reward and
recompense. Amin. Rabbul Alamin. Amin”.
1. The birth place of Rasulullah . Saudi Government has established a library in it.
2. Jannatul Ma’la: The famous graveyard of Makkah.
3. Masjidur Rayah: The Masjid where a flag was hoisted on the day when victory of Makkah was
4. Masjidul Jin: Then it was a plain, where Rasulullah took Bay’ah from the Jin.
5. Jabalun Noor (Hira Cave): Here Rasulullah used to perform Ibadah, before Nabuwwat was
conferred on him. He received his first revelation here.
6. Jabaluth Thawr: While on Hijrah to Madinah, Rasulullah and Hadrat Abu Bakr Siddiq
spent three days in concealment.
1. The Musalla of Rasulullah in Ryadul Jannah, from where he led Salah, as Imam.
2. Seven pillars in Ryadul Jannah: Hannanah, Aisha, Abi Lubabah, Sarir, Hars, Wufud and Tahajjud.
3. The Platform of Ashabus Suffah: The place where the Ashab stayed in Masjidun Nabvi, who had
decided their lives to remain always in the presence of Rasulullah to obtain spiritual guidance
from him and to preach Deen.
4. Masjidul Quba: The first mosque built in the History of Islam.
5. Masjidul Qiblatain: Here the Ayah for change of Qiblah to Masjidul Haraam was revealed.
6. Masjidul Fath and five other mosques: They remind us the site where Battle of Ahzab (trenches)
took place in the 5th year of Hijrah.
7. Masjidul Jumu’ah: Rasulullah offered Friday prayer at this place while going to Madinah
from Quba.
8. The Martyrs of Uhud.
9. Jannatul Baqi.
1. In the state of Ihram depart to Mina from Makkah Mukarramah
2. In Mina today, Salatul Zuhr, Salatul Asr, Salatul Maghrib and Salatul Isha are to be offered
3. Pass night in Mina
1. After performing Salatul Fajr in Mina, depart to Arafat
2. Wuquf at Arafat after Zawal
3. * Salatul Zuhr in Arafat
* Salatul Asr in Arafat
4. After sunset depart for Muzdalifah without offering Salatul Maghrib
5. In Muzdalifa offer Salatul Maghrib and Isha together with one Adhan and one Takbir
6. Pass night in Muzdalifah
1. Wuquf at Muzdalifa after Salatul Fajr, then depart for Mina
2. In Mina perform first Ramy at Jamratul Aqabah
3. Then sacrifice
4. Then shave head or cut your hair short
5. Then proceed to Makkah for Tawafuz Ziyarah
6. Pass night in Mina
1. Tawafuz Ziyarah, if not performed yesterday
2. Ramy in Mina from after Zawal till Dawn
* First at Jamratul Ula
* Then at Jamratul Wusta
* Then at Jamratul Aqabah
3. Pass night in Mina
1. Ramy in Mina from after Zawal till Dawn
* First at Jamratul Ula
* Then at Jamratul Wusta
* Then at Jamratul Aqabah
2. Leave for Makkah before sunset
1. If a person performs Ramy on the 11th and 12th before Zawal, his Ramy will not be valid, he
should do it again after Zawal.
2. Qurbani (Sacrifice) is Wajib on Qarin and Mutamatti.
3. Qurbani is only Mustahabb for Mufrid.
4. Tawafuz Ziyarah may be performed anytime from the morning of 10th till the sunset of 12th Dhul
5. Sa’ey for Hajj will have to be performed after Tawafuz Ziyarah, if it was already not performed
before departure for Mina
6. Tawaful Wada will have to be performed before one leaves for home
1. To enter into the state of Ihram for Umrah Shart
2. Tawaf with Ramal* Rukn
3. Sa’ey Wajib
4. Ritual shaving Wajib
* Sunnah
1. Ihram Shart
2. Tawaful Qudum Sunnah
3. Wuquf at Arafat Rukn
4. Wuquf at Muzdalifah Wajib
5. Ramy at Jamratul Aqabah Wajib
6. Qurbani Mustahab
7. Ritual shaving Wajib
8. Tawafuz Ziyarah Rukn
9. Sa’ey Wajib
10. Ramyul Jimar Wajib
11. Tawaful Wada Wajib
1. Ihram for Hajj and Umrah Shart
2. Tawaf for Umrah with Ramal Rukn
3. Sa’ey for Umrah Wajib
4. Tawaful Qudum Sunnah
5. Sa’ey for Hajj Wajib
6. Wuquf at Arafat Rukn
7. Wuquf at Muzdalifah Wajib
8. Ramy at Jamratul Aqabah Wajib
9. Qurbani Wajib
10. Ritual shaving Wajib
11. Tawafuz Ziyarah Rukn
12. Ramyul Jimar Wajib
13. Tawaful Wada Wajib
1. Ihram for Umrah Shart
2. Tawaf for Umrah with Ramal Rukn
3. Sa’ey for Umrah Wajib
4. Ritual shaving Wajib
5. To enter into the state of Ihram for Hajj on the 8th Dhul Hijjah Shart
6. Wuquf at Arafat Rukn
7. Wuquf at Muzdalifah Wajib
8. Ramy at Jamratul Aqabah Wajib
9. Qurbani Wajib
10. Ritual shaving Wajib
11. Tawafuz Ziyarah Rukn
12. Sa’ey for Hajj Wajib
13. Ramyul Jimar Wajib
14. Tawaful Wada Wajib
1. a) It is most virtuous for Qarin to perform Sa’ey after Tawaful Qudum.
b) If Sa’ey is not performed after Tawaful Qudum then there will be no Ramal and Idtiba in the
Tawaf, and Sa’ey will be performed after Tawafuz Ziyarah.
2. a) It is most virtuous for Mufrid to perform Sa’ey after Tawafuz Ziyarah
b) If Sa’ey is to be performed after Tawaful Qudum then there will be Ramal and Idtiba in the

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