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9- BOOK OF HAJJ (116 topics)
TOPIC 1-Sanctity of Makkah
(809)-Sayyidina Abu Shurayh Adawi (RA) reported that he said to Amr ibn Sa’eed while he was despatching an army to Makkah, “Permit me, O Amir to narrate the Hadith that Allah’s Messenger delivered standing on the morning of the conquest (of Makkah). My two ears heard it and my heart remembers it and my two eyes observed it while he was speaking. He praised Allah and glorified Him. He said, Allah has made Makkah sacred and men have not made it sacred. It is not lawful for a man who believes in Allah and the Last Day to shed blood here or to cut down its trees. So, if anyone regards fighting allowed because of the fighting of Allah’s Messenger here then tell them that Allah had permitted His Messenger and did not permit you. And, permission was given to me only for some time during the day and the sanctity is restored hereafter, today as its sanctity (unlawfulness) was last evening. So, let those who are present convey it to those who are not here. Abu Shurayh was asked, “What did Amr ibn Sa’eed say to you?” (He said that Amr) said, “I know better than you about it, O Abu Shurayh. Indeed the Haram does not give refuge to the disobedient and the rebels or to those who flee after slaying someone or robbing someone.” [Ahmed 16373, Bukhari 1832, Muslim 1354, Nasai 1873]
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From here, we have the topics on HAJJ that is the fifth pillar of the practice of Islam. HAJJ means “to intend for some highly virtuous thing time and again” but please note here keeping aside the literal meaning, that HAJJ is FARDH only once in the whole life-time though it might be performed more than once if some person is able to provide for it with ease financially and physically. There is some difference as to when HAJJ became FARDH yet the better stance here is that ALLAH commanded it as FARDH in the ninth year of HIJRAH and the Prophet (PBUH) performed it as FARDH in the 10th year of HIJRAH so there was not much delay in carrying out the command; this tells that delay is not feasible at all when the positive side is present that is when the person has the financial and the physical strength available for HAJJ and the negative side is absent that is the law of the land and the turmoil at the way does not become hindrance; the Prophet passed away after three months of its execution and that is why his HAJJ is also called HAJJATUL-WIDA, the farewell HAJJ. Many of the compilers of Ahadith also use the term MANASIK for HAJJ (these include NASAI and IBN-MAJAH); note that MANASIK means worship to Allah by slaughtering some animal in the name of Allah. HAJJ is the name of visiting MAKKAH and areas adjacent to it with rituals in specific sequence as told by the Prophet PBUH (especially visiting the ground of ARAFAH at 9th of Zil-Hajjah); HAJI perform HAJJ in the last month by the Lunar Calendar. The holy rituals of HAJJ commence from the 8th of Zil-Hajjah for five days ahead when the first step that HAJI (the person performing HAJJ) makes is the intention for HAJJ taking the IHRAM (pronounced EHRAAM that is special apparel for the performance of HAJJ though it also symbolizes that the man is now at HAJJ and he would observe its demands; this is not to be taken-up by women who wear ordinary decent clothes) and leaving towards MINA (he reads ZUHR there and other SALAH and stays upto FAJR of 9th there); then the second step is that after reading FAJR at 9th he moves towards ARAFAH where he stays till MAGHRIB reading the ZUHR and ASR there; then the third step is that after MAGHRIB when the night of 10th starts, he moves towards MUZDALIFAH reading both MAGHRIB and ISHA there together whenever he reaches there and also FAJR of the 10th; then the fourth step is that he moves back towards MINA from MUZDALIFAH after FAJR before sun-rise at the 10th and reaching at JAMRATUL-AQABAH (that is a huge wall with a chest-high boundary around representing the big-satan) at MINA, he throws seven pebbles on it after the sun-rise; then the fifth step is that he sacrifices a goat or a sheep; then the sixth step is that he shaves-off the hair at his head and after this all he changes the IHRAM coming to ordinary clothes but the HAJJ is not yet over; this day is the tenth of ZIL-HAJJAH. Note about JAMRAAT at MINA that there are three JAMRAAT in total here but on the 10th of ZIL-HAJJAH, only this one is hit leaving the other two, and they both also are represented by walls, that are JAMRATUL-OOLA (the small-satan) and JAMRATUL-WUSTA (the middle-satan), that incidentally come before the big-satan when the HAJI comes towards it from the side of MUZDALIFAH and they are just a little far at the same site from each other; a 2-minutes walking distance from one to other as I, MSD, remember from the HAJJ that I performed at the year 2010; Al-Hamdu Lillah. The seventh step for the HAJI is to perform TAWAF of KA’BAH (TAWAF-ZIYARAH) that means to circle around the KA’ABAH for seven times starting from the HAJR-ASWAD (the black stone at KA’BAH); each round would complete at the HAJR-ASWAD and at the end of these rounds the HAJI would be at the HAJR-ASWAD for the eighth time. Now after that, the eighth step is to make SA’I for seven times that is to walk from SAFA to MARWA and back from MARWA to SAFA; each walk would be counted whether it is from SAFA or from MARWA; as the walk would start from SAFA, the seventh walk that is final would end at MARWA. After SA’I, the HAJI would offer two-RAKA’AH-SALAH anywhere at the Mosque and then would drink some ZAM-ZAM water if he intends, for which innumerable outlets are provided at the Mosque, MASJID AL-HARAM. Note that TAWAF-ZIYARAH with SA’I could be performed at any time, day or night, upto the sunset of the 12th at the ground or at any of levels of the building around that are provided there for it but it is much better to perform it as early as possible after the HALQ that is the shaving-off of the hair. The ninth step for the HAJI is to hit seven pebbles to each JAMRAT, this time all three of them, at MINA on the 11th after ZAWAAL and this process is to be repeated on the 12th after ZAWAAL and that does make the man HAJI yet there still is the final touch to it remaining. The tenth and the final step that the HAJI must take for HAJJ is to perform TAWAF of KA’BAH when he leaves Makkah that is named as TAWAF-WIDA, the farewell circulation; that is necessary and it finally concludes the holy rituals of HAJJ and the man going through all these holy rituals finally becomes HAJI; Al-Hamdu Lillah. Note that Makkah is the most sacred land but some rulers in history have violated its sanctity at different times for their own sinister reasons; one such incident is reported at the narration here when AMR ibn SAEED dispatched an army towards it to fight against ABDULLAH ibn ZUBAYR (RA), the AMIR of Makkah, and was not happy to hear anything against it blaming the AMIR of Makkah with false allegations.
TOPIC 2-Reward against Hajj and Umrah
(810)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, ‘Let the Hajj and Umrah follow one another, for they remove poverty and sin as the bellows remove rust from iron, gold and silver. And there is no reward for an accepted Hajj but Paradise.” [Ahmed 3669, Nasai 2627]
(811) Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “If anyone performs Hajj, not being immodest (with women) or sinful (and wickedfully transgressing), his past sins are forgiven.” [Ahmed 10278, Bukhari 1819, Muslim 1350, Nasai 2626, Ibn e Majah 2889]
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TOPIC 3-Warning on neglecting Hajj
(812)-Sayyidina Ali (RA) narrated that Allah’s Messenger (PBUH) said, “If a person possesses enough provision of journey and a riding beast to take him to the House of Allah but does not perform Hajj then it makes no difference whether he dies a Jew or a Christian. And that is because Allah has said in His Book---And pilgrimage to the House is a duty of Mankind towards Allah, for him who is able to make his way to it (3:97).
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TOPIC 4-Provision and Conveyance make Hajj FARDH
(813)-Sayyidina Ibn Umar (RA) reported that a man came to the Prophet (PBUH) and said, ‘O Messenger of Allah! What makes Hajj obligatory?” He said, “Possession of provision of journey and a riding-beast.”
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HAJJ MABRUR, that is the HAJJ that is accepted at the court of Allah, washes away the sins of the person completely and even brings ease in the worldly life. The sheet of deeds of the HAJI becomes clear of sins and only the good-deeds remain; that is why if Allah accepts his HAJJ, it shows in his life ahead. Mostly he becomes a better person and gets TAUFIQ (the power of good deeds to attract other good deeds) of such works that are most praiseworthy at the court of Allah; Al-Hamdu Lillah. The Muslim person who is adult, sane, physically fit, financially capable and knowledgeable of the manner to perform HAJJ decently must perform HAJJ without delay; if that is not done, that would surely cause some negative effect to his Belief. Note that for the Muslim woman it is also necessary that some close relative (that is her MEHRAM) accompanies her at the travel of HAJJ.
TOPIC 5-How many times is Hajj FARDH
(814)-Sayyidina Ali narrated that when the verse (3:97) was revealed, they said, “O Messenger of Allah! Is that every year?” So he observed silence. They said (again), “O Messenger of Allah! Is that every year?” he said, “No! If I had answered ‘Yes’ to it then it would have become FARDH (every year).” So Allah the Exalted, revealed --- O you who believe! Do not question about things which if they were disclosed to you, would annoy you (5:101).
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TOPIC 6-How many times did the Prophet (PBUH) perform HAJJ
(815)-Sayyidina Jabir ibn Abdullah narrated that the Prophet (PBUH) performed Hajj three times, twice before making the hijrah and once after hijrah with which he performed an Umrah (too). He drove sixty-three camels with him. And Ali came from Yemen with the remaining which included a camel of Abu Jahl too. It had a silver ring in its nose. The Prophet sacrificed them. He then commanded (the men) that a piece of flesh from each animal must be taken and cooked. He then drank its broth. [Ibn e Majah 3026]
(816)-Qatadah (RA) said that he asked Sayyidina Anas ibn Malik (RA) how many times did the Prophet (PBUH) perform Hajj, and he said, “Hajj once and Umrah four times; Umrah once in Zulqadah, Umrat ul-Hudaybiyah, an Umrah with Hajj that he performed, and Umrat ul-Ji’ranah when he distributed the booty of Hunayn.
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TOPIC 7-How many times did the Prophet (PBUH) perfromed Umrah
(817)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) performed Umrah four times, the umratul Hudaybiyah, the second Umrah (next year) in Dhulqa’dah to make up for the one of Hudaybiyah, the third Umrah from Jiranah and the fourth which was with his Hajj. [Abu Dawud 1994, Ibn e Majah 3003]
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Note that HAJJ became FARDH at the 9th year of HIJRAH and the Prophet (PBUH) performed HAJJ only once after that. So the Prophet (PBUH) performed it once only (that is also named as HAJJATUL-WIDA); HAJJ is FARDH once only in the whole life-time. As for UMRAH, note that it is not FARDH at all, both of Ahadith (narrated by ANAS and by ABDULLAH ibn ABBAS respectively), tell us that the UMRAH of the Prophet (PBUH) were four in total, three of them performed at ZIL-QA’AD, the 11th month by the Lunar Calendar. These were respectively in the sixth year of HIJRAH that is the UMRAH of Hudaybiyah, in the seventh year that was made for the compensation of the incomplete UMRAH of Hudaybiyah the previous year, and in the eigth year after HUNAYN from the place known as JI’RANAH while one was performed with the HAJJ at the month of HAJJ in the 10th year of HIJRAH (he took-up the IHRAM for that too in the last of ZIL-QA’AD). Note that the Prophet PBUH had not completed the mentioned UMRAH at Hudaybiyah yet that also is counted in all the UMRAH that he had performed.
TOPIC 8-At which place did the Prophet (PBUH) assume the ihram
(818)-Sayyidina Jabir ibn Abdullah (RA) said that when the Prophet resolved to perform the Hajj, he proclaimed that to the people. So, they gathered, and when they were at Bayda, he assumed the ihram.
(819)-Sayyidinah lbn Umar said, “You tamper with facts (when you say) that Allah’s Messenger assumed the ihram at Bayda. By Allah, he assumed it at the mosque (at Dhul Hulayfa) near the tree.” [Bukhari 1541, Muslim 1186]
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TOPIC 9-When did the Prophet (PBUH) assume the ihram
(820)-Sayyidina Ibn Abbas said that the Prophet (PBUH) recited the Talbiyah after offering the Salah. [Nasai 2750]
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The Prophet (PBUH) assumed IHRAM from DHUL-HULAYFAH and started to recite the TALBIYAH (expressions recited at HAJJ and UMRAH) from there and not from Madinah. He appointed specific MIQAT (sites for entering the ritual state for HAJJ and UMRAH) and assigned DHUL-HULAYFAH as the MIQAT for the HAJI coming from Madinah. The other MIQAT are Juhfah for the HAJI of Syria; Qarn Al-Manazil for the HAJI of Najd; and Yalamlam for the HAJI of Yemen. These MIQAT are for the people of these very places too and also for those who come through these places en-route to Makkah. Note that BAYDA is a place sixty kilometres south of Madina on the route to Makkah, near DHUL-HULAYFAH and JABIR (RA) thought that the Prophet (PBUH) took the IHRAM there. Also note that IHRAM is not only the term for the special apparel of HAJJ but it also means to get into the state where the HAJI would not do anything against the requirement of HAJJ but would care for them with extreme fervor, insha-Allah.
TOPIC 10-Hajj of the ifrad kind
(821)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) performed Hajj ifrad. [Ah 26122, M 1211, AD 1277, N 2711, Ibn e Majah 2904]
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TOPIC 11-Combining Hajj and Umrah in one ihram
(822)-Sayyiddina Anas (RA) said that he heard the Prophet (PBUH) say, ‘Labbayk with Umrah and Hajj’, (meaning that he intended for both one by one). [Ahmed 11961, Bukhari 4354, Muslim 1232, Nasai 2727]
(823)-Sayyidina lbn Abbas said, “Allah’s Messenger (PBUH) performed tamattu. And Abu Bakr, Umar and Uthman (also performed it). And the first person to disallow it was Mu’aviah.” [Ahmed 2732, Nasai 2732]
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TOPIC 12-Concerning Tamattu’
(824)-Muhammad ibn Abdullah ibn Harith ibn Nawfal heard Sa’d ibn Abu Waqqas (RA) and Dahhak ibn Qays discuss tamattu’ which includes Hajj and Umrah. Dahhak said, “Only he who is ignorant of Allah’s command will do it.” Sa’d said, “What a bad thing you have said, O nephew!” Dahhak said, “Indeed, Umar ibn al-Khattab had disallowed it.” Sa’d asserted, “Certainly Allah’s Messenger (PBUH) had performed it and those with him had performed it.” [N 2730]
(825)-Ibn Shihab narrated that Saalim ibn Abdullah told him that he heard a man of Syria ask Abdullah ibn Umar (RA) about ‘tamattu’, the Hajj with Umrah. Abdullah ibn Umar (RA) said to him. “It is lawful.” The Syrian said, “But, your father had disallowed it.” So, Abdullah ibn Umar (RA) said, “What would you say if my father disallowed it while Allah’s Messenger (PBUH) performed it, will you obey my father’s command or the command of Allah’s Messenger (PBUH)?” The man said, “Rather, the command of Allah’s Messenger (PBUH)” So, he asserted, “Allah’s Messenger had done it indeed.”
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The Muslim person that intends for HAJJ (and is termed HAJI), might perform it with UMRAH or without it; also if the HAJI intends, he might take UMRAH and HAJJ one by one or together so there become three manners for HAJJ and the Muslim person might take any of these manners to fulfill his obligation; these manners are named as IFRAD, TAMATTU’ and QIRAAN respectively. HAJJ-IFRAD is where the HAJI takes up only HAJJ without the intention of UMRAH and he is called MUFRID but this is allowed only for those living within the boundaries (MIQAT) towards Makkah from which HAJI take-up IHRAM; he must not perform UMRAH then after RAMADHAN till the HAJJ is over and he does not have to provide the sacrifice of an animal. HAJJ-TAMATTU’ that is allowed only for those who live outside the MIQAT, is where the HAJI takes up UMRAH and HAJJ both one by one; first he performs the UMRAH and then changes from IHRAM to ordinary ways; then afterwards he takes-up IHRAM again (this time for HAJJ) and performs HAJJ from the 8th day of ZIL-HAJJAH till the HAJJ is over and he would provide the sacrifice of an animal. HAJJ-QIRAAN is where also the HAJI takes up UMRAH but in this, he takes-up UMRAH and HAJJ together and he is called QAARIN; his difference to TAMATTU’ is that he does not change the IHRAM after UMRAH and remains committed to the restrictions that are on him due to IHRAM till the HAJJ is over; he would provide the sacrifice of an animal. The Prophet (PBUH) took-up the manner of TAMATTU’ and some have the opinion that it was IFRAD; note that except for the narration-821 that is by Sayyidah AYESHA, all other Ahadith here tell clearly that it was TAMATTU’. There is some difference of opinion among IMAMS about the manner that is better in these three to take-up in HAJJ; the best viewpoint certainly is that HAJJ with the total attention towards Allah only, provides well for the fulfillment of the obligation of the Muslim person; his manner for the HAJJ might be any but if Allah accepts his HAJJ, he has done it in the best manner and Allah knows better.
TOPIC 13-About Talbiyah
(826)-Sayyidina Ibn Umar reported that the Talbiyah of the Prophet was, “Here I am! O Allah, Here I am! Here I am! You have no partner! Here I am. Surely all praise and blessing is for You, and the dominion; You have no partner” [Bukhari 818, Muslim 1184]
(827)-Qutaybah reported from Layth who from Nafi’ who from lbn Umar, that he recited the Talbiyah in the same way. Sayyidina Ibn Umar said that this was the Prophet’s Talbiyah. Later on Ibn Umar added some words on his own and used to say, “I am here. I am here. Willingly obeying You. All good is in Your Hands. I am here. My desires and deeds are for You.” [Ah 4457, Bukhari 1549, M 1184, AD 1812, N 2745, Ibn e Majah 2918]
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TOPIC 14-Merits of Talbiyah and sacrifice
(828)-Sayyidina Abu Bakr (RA) narrated that Allah’s Messenger (PBUH) was asked, “Which (kind of) Hajj is more excellent?” He said, “Al-Ajj wat-Thajj” meaning “The Hajj with high number of Talbiyah and in which much blood flows (means sacrifice is given).” [Ibn e Majah 2924]
(829)-Sayyidina Sahl ibn Sa’d (RA) reported that Allah’s Messenger (PBUH) said, ‘Hardly does a Muslim call the Talbiyah, when all on his right and his left, be those stones or trees or lumps of mud, also call it out till the earth is penetrated from here and from there.’ [Ibn e Majah 2921]
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TOPIC 15-Recite the Talbiyah loudly
(830)-Khallad ibn Saib reported from his father that Allah’s Messenger (PBUH) said, “Jibrail came to me and instructed me to command my Companions that they should raise their voices on reciting the Talbiyah.” [Ahmed 16569, Abu Dawud 1814, Nasai 2752, Ibn e Majah 2922]
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TALBIYAH tells about the HAJI that he is the slave of Allah and about Allah that He is the true Lord; Al-Hamdu Lillah; the recitation of TALBIYAH at HAJJ is necessary. It says, “LABBAYK-ALLAHUMMA-LABBAYK, LABBAYKA-LA-SHARIKA-LAKA-LABBAYK; INNAL-HAMDA WAN-NAIMATA LAKA WAL-MULK; LA-SHARIKA-LAK”. This means “Here I am! O Allah, Here I am! Here I am! You have no partner! Here I am. Surely all praise and blessing is for You, and the dominion; You have no partner”. Men have to say it loudly while women have to keep their voices low; it should be said again and again as much as possible during the fulfillment of the rituals of HAJJ especially at the three most important occasions that are changing to IHRAM with intention of HAJJ, stay of ARAFAH and during TAWAF (ZIYARAH); these three are the most important features of HAJJ. So the quality and the quantity both are needed here that would adorn the HAJJ for the HAJI with the highest of beauty insha-Allah.
TOPIC 16-Having a bath while assuming the ihram
(831)-Kharijah ibn Zayd ibn Thabit reported from his father that he saw the Prophet (PBUH) took off his garments and had a bath to assume his ihram.
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TOPIC 17-Miqat of pilgrims from distant lands
(832)-Sayyidina Ibn Umar (RA) reported that a man asked, ‘From where do we assume the ihram, O Messenger of Allah?” He said, from Dhul Hulayfah, the Syrians from Juhafah, the Najdis from Qarn, and the Yamanis from Yalamlam.” [Ahmed 5087, Bukhari 1525, Muslim 1182, Abu Dawud V37, Nasai 2647, Ibn e Majah 2914]
(833)-Sayyidina Ibn Abbas (RA) reported that the Prophet appointed Aqiq as the Miqat for the people of the east. [Ahmed 3205, Abu Dawud 1740]
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Note that to take bath (and even to make WUDHU) is neither the condition for IHRAM nor necessary to get into IHRAM so that would not affect the fulfillment of HAJJ yet to leave them without any reason is MAKRUH that means that their omission is not appreciable. Also to read the two-Raka’ah NAFL-SALAH before entering the state of IHRAM is praiseworthy though even that is not necessary. MAWAQIT (the plural of MIQAT) are the sites for entering the ritual state for HAJJ and UMRAH en-route to Makkah. DHUL-HULAYFAH is the MIQAT for the people of Madinah and the other MAWAQIT are Al-Juhfah for the people of Syria; Qarn Al-Manazil for the people of Najd; and Yalamlam for the people of Yemen. The fifth MIQAT is Dhatu-Irq located inside the desert that UMAR set as MIQAT at his period of KHILAFAT for the ease of Iraq. These MAWAQIT are for the people of these very places too and also for those who come through these places en-route to Makkah; note that DHUL-HUYLAYFAH is also called the valley of AQIQ.
TOPIC 18-What should one who has assumed the ihram, not wear
(834)-Sayyidina Ibn Umar reported that a man stood up and asked, “O Messenger of Allah, what garments do you order us to wear in the state of ihram?” So, Allah’s Messenger (PBUH) said, “Do not wear the shirt, the trousers, hooded cloak, turban or the socks; but, if one of you does not have the sandals then he may wear socks, cutting them below the ankles. And, do not wear garments on which saffron or WURS (i.e. scented grass found in different forms) is applied. And, a woman must not put a veil over her face nor wear hand gloves.” [Ah 4835, Bukhari 1542, M 1177, AD 1824, N 2670, Ibn e Majah 2929]
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TOPIC 19-In case the lower wrapper and sandals are unavailable
(835)-Sayyidina lbn Abbas (RA) said that he heard Allah’s Messenger (PBUH) say, “If one who assumes the ihram does not have the lower wrapper then he may wear the trousers. And if he does not have sandals, he may wear socks. [Ah 5075, Bukhari 1740, M 1178, N 2668, Ibn e Majah 2931]
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TOPIC 20-One who wears shirt or robe on assuming the ihram
(836)-Ata reported from Yala ibn Ummayyah that the Prophet (PBUH) saw a villager who was in a state of ihram wearing a robe. He commanded him to remove it. [Ahmed 17989, Bukhari 1837, Muslim 1180, Abu Dawud 1819]
(837)-Ibn Abu Umar reported a Hadith of the same purport from Sufyan ibn Amr ibn Dinar, from Ata, from Safwan ibn Ya’la from his father, from the Prophet.
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In the state of IHRAM, there are some restrictions upon the HAJI that are necessary for him to observe. It is better if the sheets of IHRAM are white but colored ones are also permissible that are not stitched. One sheet of the cloth is sufficient for IHRAM but it is SUNNAH to put on two sheets though it is even permissible to have more than two sheets that are not stitched. Seminal discharge, while asleep, does not make any difference in the state of IHRAM and the person should have a bath for major cleanliness and wash the sheet of cloth or even change it. While in IHRAM, the men would not use such pair of slippers (or shoes) that might cover the raised bone of the foot as it is necessary to leave the area of the raised bone exposed; if it remains covered for some considerable time, he would have to pay SADAQAH of wheat weighing 3.5 kilograms or its value. Also in IHRAM, the men would not wear socks or gloves or tie some cloth at the head or the face. While in IHRAM, it is forbidden too for both men and women to cover their faces in such manner that the cloth touches either the whole or either some part of the face, such as cheeks or nose or chin. It is prohibited to apply perfume to the body or the IHRAM, to apply henna to the head (or the beard), to trim nails and to remove hair from any part of the body in the state of IHRAM. If the HAJI uses the perfumed soap once or twice, he would be liable to pay SADAQAH of the wheat as mentioned or the equivalent value to it; if he does so repeatedly, he would have to pay DAMM that means he would have to slaughter an animal against the act that was not allowed at IHRAM. These are some matters that the HAJI must see to while in the state of IHRAM; and Allah knows better.
TOPIC 21-Which animals may a pilgrim in the state of ihram kill
(838)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) said, “Five noxious creatures may be killed in the Haram. They are the rat, the scorpion, the crow, the eagle and the biting dog.” [Bukhari 3314, Muslim 1198, Nasai 2887]
(839)-Sayyidina Abu Saeed reported that the Prophet (PBUH) said, “A pilgrim who has assumed the ihram may kill the wild beasts, the biting dog, the rat, the scorpion, the eagle, and the crow.” [Ahmed 11755, Abu Dawud 1848, Ibn e Majah 3089]
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TOPIC 22-May one who has assumed the ihram have himself cupped
(840)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) had himself cupped when he was in the state of ihram. [Ahmed 1928, Bukhari 1835, Muslim 1202, Abu Dawud 1835, Nasai 2843, Ibn e Majah 3081]
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In the state of IHRAM, HAJI is not allowed to kill any animal except that which is an attacking dangerous animal like the scorpion and the wolf (as many ULAMA have indicated that the biting dog means the wolf at this narration); he might kill the rat too because whenever it comes out mostly at nights, it tries to create trouble in some way for the people around and this is not the time to stand any hindrance to the performance of such important task. Please note here that the matter is not related to these mentioned five only but any animal that might become highly dangerous, is included in its ruling so the snake, the leopard and all wild animals of attacking nature are included here; however, the HAJI must not kill those that run away from human-beings and they are not initially much aggressive like the fox or the hyena. As for the eagle and the crow that are mentioned here, there is much detail that ULAMA have provided yet the point to note here in these brief notes is that the HAJI would not trouble any of birds if they do not cause hindrance to the performance of the holy rituals for HAJJ; that is the denotation of the Hadith here at the topic. For the next Hadith, please note that cupping means to cure people of different diseases by sucking-out blood from the site of affliction by mouth. This needed force in sucking and as it did make things better for the afflicted persons, it was an accepted way of cure in those times; the issue was that it did cause bad blood to fill the mouth of the cupper at times and that was not appreciable; he had to care that it does not get inside his system. Cupping is allowed in the state of IHRAM when extremely necessary and when the nails and the hair do not come-off because of its application. There is a narration in Bukhari that the Prophet (PBUH) said, “If there is any good in your medical treatments, it is in the knife of the cupper, drinking of honey, or cauterization with fire, as appropriate to the cause of the illness, but I would not like to be cauterized” (this tells for the current era that people at some authority having some impression upon the society must not take-up any surgery of any sort leaving the matter as it is because the care to the pain only is the best thing here so that it remains bearable). The best dates that are mentioned for the cupping, are the odd dates of the third quarter of the Moon; 17, 19 & 21 (note that 15 is not included). As one of narrations at ABU-DAWUD recommends taking some light food before the cupping, it is better to take it then.
TOPIC 23-Dislike for solemnising marriage in the state of ihram
(841)-Nubayh ibn Wahb reported that Ibn Ma’mar decided to have his son married. So, he sent Nubayh to the amir of the pilgrimage Aban ibn Uthman (RA). He went to him and said, ‘Your brother intends to have his son married and that you should witness the solemnising’. He said, ‘I find him not but illiterate. Neither does a pilgrim in the state of ihram, marry nor have anyone married’. Then he narrated from Uthman like that a Marfu Hadith. [Ah 462, M 1409, AD 1841, N 2840, Ibn e Majah 1966]
(842)-Sayyidina Abu Rafi (RA) narrated that when Allah’s Messenger (PBUH) married Sayyidah Maymunah (RA) he had not assumed the ihram and when he consumated the marriage, he had (still) not assumed the ihram. Abu Rafi (RA) said, ‘I was the one who carried the proposal between them’. [Ahmed 27267]
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TOPIC 24-One who in is a sacred state is allowed to marry
(843)-Sayyidina lbn Abbas (RA) said that the Prophet (PBUH) married Maymunah (RA) while he was a Muhrim.
(844)-Sayyidina Ayyub (RA) reported from Ikrimah who from Ibn Abbas (RA) that the Prophet (PBUH) married Sayyidah Maymunah (RA) while he was a Muhrim (person in the state of ihram).
(845)-Qutaybah reported from Dawud ibn Abdur Rahman Attar, from Amr ibn Dinar, from Abu Shatha on the authority of Sayyidina Ibn Abbas that the Prophet (PBUH) married Sayyidah Maymunah while he was in the sacred state. [Bukhari 5114, Muslim 1410, Nasai 3269]
(846)-Sayyidah Maymunah (RA) said that Allah’s Messenger (PBUH) married her while he was not in a state of ihram. He cohabited with her also when he was not in the sacred state. She died (later) at Sarif and they buried her in the same place where he had cohabited with her. [Ahmed 26892, Muslim 1411, Abu Dawud 1843, Ibn e Majah 1964]
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Due to the difference in reports about the marriage of the Prophet (PBUH) with Sayyidah MAYMUNAH (RA) that do not express explicitly whether he married her at the state of IHRAM or not, ULAMA differ on the point. The marriage actually took place when the Prophet (PBUH) was not at the state of IHRAM (and it was 7 AH) when the Prophet (PBUH) was at UMRAH to compensate for the incomplete UMRAH of HUDAYBIYAH the year before. Note that to propose for marriage and to accept the proposal of marriage both are allowed at IHRAM; however, the marriage itself at that time is prohibited. The narration by IBN-ABBAS that the Prophet (PBUH) was at the sacred state of IHRAM at that marriage is not accepted in general; it is taken to mean that he was present at the HARAM (that is the KA’BAH and the surrounding area). Except for the school of ABU-HANIFA, generally ULAMA do not agree that it is permissible for the person in IHRAM to marry and even the HANAFI-School does not allow the sexual relationship after the marriage at this state till he has come out of IHRAM. The better stance is that it is not allowed as the narration about the Prophet’s marriage at that status is unclear while the words that relate to its prohibition are most explicit and Allah knows better.
TOPIC 25-A Muhrim eating flesh of the hunted animal
(847)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “The flesh of the game is lawful for you while you have assumed the ihram provided you have not hunted it or had it hunted for you.” [Ahmed 14900, Abu Dawud 1851, Nasai 1851]
(848)-Sayyidina Abu Qatadah (RA) narrated that he was with the Prophet (PBUH) till somewhere on the road to Makkah, he lagged behind with some of his companions who where Muhrim while he was not a Muhrim. He observed a wild donkey. He jumped on his horse and asked his mates to give him a spear, but they declined. So he asked them for a whip, but they again declined. So, he took (the weapon) himself and rushed towards the donkey and killed it. Some of the Sahabah (RA) of the Prophet ate its flesh and some of them declined. They caught up with the Prophet (PBUH) and asked him about it and he said, ‘That was only a meal for you that Allah fed you’. [Ah 22630, Bukhari 1823, M 1196, AD 1852, N 2812]
(849)-Qutaybah reported a Hadith like the Hadith of Abu an-Nadr about a wild animal, from Maalil from Zayd ibn Aslam from Ata ibn Yasar from Abu Qatadah. But, it has these words too, The Prophet (PBUH) said, ‘Do you still have some of its flesh with you?’ [Ahmed 22631, Bukhari 2914, Muslim 1196]
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TOPIC 26-It is Makruh for a Muhrim to eat flesh of game
(850)-Ubaydullah ibn Abdullah reported that Sayyidina Ibn Abbas (RA) informed him from Sayyidina Sa’b ibn Jaththamah (RA) who said that Allah’s Messenger (PBUH) met him at Ahwa or Waddan (between Makkah and Madinah). He presented the Prophet (PBUH) a wild donkey but he returned it to him. When Allah’s Messenger (PBUH) observed on his face dislike (for that), he said, “It is not that I returned it to you (due to any displeasure), but only because I am in a sacred state.” [Ah 16423, Bukhari 1825, M 1193, N 2815, Ibn e Majah 3090]
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TOPIC 27-Game of seas is lawful for a Muhrim
(851)-Sayyidina Abu Hurayrah said that they went out with Allah’s Messenger (PBUH) to perform Hajj or Umrah. They encountered a swarm of locusts and they began to strike them with their sticks and whips. The Prophet (PBUH) said, “Eat it, for it is the game of the sea.” [Abu Dawud 1854, Ibn e Majah 3222]
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Ahadith here point out the ruling about the hunted animals when the person is with MUHRIM persons (that have taken-up IHRAM) or when he himself is MUHRIM. Note that if the MUHRIM hunts an animal, it is not allowed to eat it neither for him nor for others; its ruling is like the dead animal found that is prohibited to eat; if someone who is not MUHRIM hunts an animal for the MUHRIM that also is disallowed according to three IMAMS except ABU-HANIFA. There is a third situation too that if someone hunts some animal that is for himself and others that are not at the state of IHRAM before HAJJ, it is allowed even for MUHRIM to eat it as taken by all IMAMS. As for the fish, eating of it is allowed even at the state of IHRAM as it belongs to the water and needs no slaughter.
TOPIC 28-About hyena for a Muhrim
(852)-Sayyidina Ibn Abu Ammar (RA) said that he asked Jabir ibn Abdullah (RA) about hunting the hyena. He said, “Yes (it is allowed).” He asked about eating it and he answered, “Yes (it is allowed).” He asked, “Did Allah’s Messenger (PBUH) eat it?” Jabir said, “Yes!” [AD 3801, Tirmidhi 1798, Ibn e Majah 3085, Ahmed 14456]
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TOPIC 29-Bath before entering Makkah
(853)-Sayyidina lbn Umar said that before entering Makkah, the Prophet had a bath at the place FAKH.
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TOPIC 30-Entering Makkah by heights; departing by low-lands
(854)-Sayyidah Ayshah (RA) said that when the Prophet (PBUH) came to Makkah, he entered through its heights. When he departed, he went out through its low-lands. [Bukhari 1577, Muslim 1258, Abu Dawud 1869]
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As for hyena, please see the note at the H-1798 of JAME’ TIRMIDHI. Ahadith here give the MUSTAHAB (the appreciated) way to enter Makkah; if possible it is better to take a bath before entrance there and enter during the day-time; but seeing to the necessity, entrance to it without bath at any time for the Muslim person is not disallowed. Note that if someone does not intend for HAJJ or UMRAH and passes any MIQAT towards Makkah, then according to SAHFA’I, he does not need to take IHRAM but ABU-HANIFA asks to take IHRAM for all those who pass from MIQAT en-route to Makkah; for residents inside the MIQAT, he says that taking IHRAM is not necessary. MALIK and AHMED allow passing the MIQAAT without IHRAM for anyone whose need occurs time and again to visit Makkah but they ask those whose need is for the time-being to take IHRAM when they pass any MIQAT en-route to Makkah even if they do not intend UMRAH or HAJJ.
TOPIC 31-The Prophet (PBUH) entered Makkah by day
(855)-Sayyidina Ibn Umar (RA) said that the Prophet (PBUH) entered Makkah during day time. [Muslim 1257, Ahmed 5230, Ibn e Majah 2941]
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TOPIC 32-Dislike for raising hands when sight falls on Bayt Allah
(856)-Muhajir Makki said that Sayyidina Jabir ibn Abdullah (RA) was asked if a man might raise his hands on seeing Bayt-Allah. He said, “We performed Hajj with Allah’s Messenger (PBUH), we did raise our hands.” (It has also been translated ‘did we raise our hands?’).
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TOPIC 33-Nature of Tawaf
(857)-Sayyidina Jabir (RA) reported that when the Prophet (PBUH) came to Makkah, he entered the mosque, he kissed the Black stone. Then he went to its right and practised Ramal three times and walked four times. Then he came to the station (of Ibrahim) and said---Take to your-selves Ibrahim’s station as a place for prayer (2:125). There he prayed two Raka’at, placing the station between him and the House. Then he came to the stone after the two Raka’at, kissed it and went to Safa. The narrator said that he thought he recited---Surely the Safa and the Marwa are among the emblems of Allah (2:158). [Ahmed 14666, M 1218, AD 3969, N 2936, Ibn e Majah 1008]
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There are three types of TAWAF (circumambulating the KA’BAH) at HAJJ and UMRAH; TAWAF-QUDUM (at arrival to KA’BAH); TAWAF-ZIYARAH (the necessary circumambulation of KA’BAH to perform at HAJJ or UMRAH and it is also named as TAWAF-IFADHA); TAWAF-WIDA’ (at leaving Makkah). TAWAF starts from the HAJR-ASWAD (the black stone at the KA’BAH) and ends at it; each TAWAF comprising of seven circles. The point to note here is that according to MALIK and ABU-HANIFA, it is WAJIB (necessary) to make TAWAF on foot except for some extreme necessity. Also note that the Prophet (PBUH) performed all these three TAWAF at HAJJ and it is reported that at TAWAF-ZIYARAH, the Prophet (PBUH) circulated the KA’BAH riding on an animal as there were thousands of people around him, an extremely huge gathering for that time, that might have disturbed each other as everyone would have intended nearness to the Prophet if he had been on foot; he did want people to see his gestures that were related to HAJJ that would become the authentic way ahead to perform HAJJ; Al-Hamdu Lillah. H-857 that JABIR (RA) has narrated tells about the RAMAL (it means to walk hastily, to take shorter steps, to lift the legs forcefully, keep the chest out and move the shoulders in walking) in three rounds at TAWAF-QUDUM at HAJJ. The Prophet PBUH took up RAMAL to show that the life at Madinah has not made Muslims weak and they still are strong to fight in the way of Allah whenever and wherever necessary; Al-Hamdu Lillah. Note that HAJI is allowed to raise hands when at the line of HAJR-ASWAD (the black stone) keeping the palms towards it; he would say BISM-ALLAH, ALLAHU-AKBAR though this gesture of raising hands is not necessary.
TOPIC 34-About ramal from the hajr-aswad ending at it again
(858)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) began Ramal from the Black stone back again to it three rounds, and he walked (as usual in remaining) four. [Ahmed 15275, Muslim 1263, Nasai 2936, Ibn e Majah 2951]
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TOPIC 35-Kissing nothing besides Hajr Aswad and Rukn Yamani
(859)-Abu Tufayl reported that they were (performing Tawaf) with Sayyidina Ibn Abbas (RA), and Mu’aviah would never go by a corner without kissing it. So, Sayyidina Ibn Abbas (RA) said to him, “Surely the Prophet never kissed (any corner) except the Hajr Aswad and Rukn Yamani (Yamani-Corner).” Mu’aviah said, “There is nothing in the House that may be forsaken.” [Bukhari 849, Muslim 1269]
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TOPIC 36-The Prophet performed Tawaf observing idhtiba
(860)-Ibn Abu Ya’la reported from his father that the Prophet (PBUH) circumambulated the Ka’bah observing idhtiba; He had a green mantle on him. [Abu Dawud 1883, Ibn e Majah 2954]
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IBN-ABBAS (RA) was right to point-out to MU’AVIAH that no corner of the KA’BAH would be kissed except the HAJR-ASWAD (the black stone in KA’BAH) or at most, the RUKN-YAMANI though kissing any of them even is not necessary at all. Note that the four corners of the Holy KA’BAH are named as the RUKN-ASWAD i.e. the Eastern Corner from where the rounds of TAWAF commence, the RUKN-IRAQI i.e. the Northern Corner that comes second at the round, the RUKN-SHAMI i.e. the Western Corner that comes third at the round and then the RUKN-YAMANI i.e. the Southern Corner that comes fourth at the round; these four corners of the KA’BAH roughly point to directions that the compass shows. KA’BAH has black silk and gold covering that is known as KISWAH; it is replaced annually at ZIL-HAJJ. As for IDHTIBA, it means to take the sheet of IHRAM from below the right arm-pit from the back and put it upon the left shoulder at TAWAF; the right shoulder and both the arms remain uncovered. This posture is taken-up for the whole of TAWAF and it is appreciable according to the three IMAMS except MALIK; the HAJI also performs SA’I (covering the area by foot between SAFA & MARWAH) after it; but note here that IDHTIBA is not necessary.
TOPIC 37-Kissing the Black Stone
(861)-Aabis ibn Rabi’ah said that he saw Sayyidina Umar kiss the Stone and say. “I kiss you while I know well that you are a stone, and had I not seen Allah’s Messenger kiss you I would not have kissed you.” [Muslim 1270, Abu Dawud 1873, Nasai 2934]
(862)-Zubair ibn Arabi (RA) narrated that a man asked Ibn Umar (RA) about the istilaam (kissing) of the Stone. He said, “I saw the Prophet (PBUH) touch it and kiss it.” The man asked, “Even if I am surrounded and crowded?” He said, “Do it with your right hand. I saw the Prophet greeting and kissing it.’
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TOPIC 38-Begin the Sa’i from Safa
(863)-Sayyidina Jabir (RA) reported that when the Prophet (PBUH) came to Makkah, he made the Tawaf of the House seven rounds. He came to the Station and recited “Appoint for yourselves a place of prayer on the standing-place of Ibrahim.” (Surah-2, 125). Then prayed Salah behind the Station, and came to the HAJR and kissed it. After that he said, “We begin with what Allah has begun.” So he began SA’I at Safa reciting ---Surely the Safa and the Marwa are among the signs appointed by Allah (2:158; see H-857). [Ah 14447, M 1218, AD 1905, N 708, M 2960]
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TOPIC 39-Making Sa’i between Safa and Marwah
(864)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) robustly made the rounds of the House and the rounds between Safa and Marwah so that the idolators might observe his strength. [Bukhari 1649, Muslim 1266, Nasai 2976]
(865)-Kathir ibn Jumhan said that he saw Sayyidina Ibn Umar (RA) walk during Sa’i. So he asked him, “Do you walk during Sa’i between Safa and Marwah?” So, he said, “If I run then I have seen Allah’s Messenger (PBUH) also run. And if I walk then, indeed, I saw Allah’s Messenger walk. And now I am an old man.” [Abu Dawud 1905, Nasai 2926, Ibn e Majah 2988]
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H-861 is much noteworthy as UMAR (RA) clarified here that all Muslims care about the worship of Allah only; if they give respect to anything in that worship of Allah, it does not mean that it is a challenge to that worship. Note that HAJR-ASWAD (the Black Stone) was absent from the KA’BAH from the beginning of 930 AD to 952 AD and still the HAJJ went on without it. The ISMAILI sect QARAMATIAH that revolted against the ABBASID Caliph at that time had stolen the stone to BAHRAIN and they returned it only after about 23 years when the ransom-money for it was paid by the Abbasids. Afterwards, the leader of QARAMATIAH Abu-Tahir was afflicted with gangrene that ate up his flesh and he died one of the most painful deaths as reported in history. SA’I is the walk between SAFA and MARWAH, the path near to Holy KA’BAH, that is done in the memory of Sayyidah HAJIRAH (AS), the respectable wife of IBRAHIM (AS), who ran to and fro at this path 2500 years back from the time of the Prophet (PBUH), to seek water for the thirsty child ISMAEL (AS); ZAM-ZAM is the gift of Allah from that time. SAFA and MARWAH used to be two hills yet now only the markings for them remain though the path is the same one that SAYYIDAH covered. Three of IMAMS except ABU-HANIFA take SA’I as the essential part of HAJJ so without it, HAJI has not completed the HAJJ according to them; ABU-HANIFA take it as WAJIB so if the HAJI gives an animal as DAMM for its omission for some reason, his HAJJ would complete. SA’I starts from the point at SAFA and the round ends at MARWAH then from MARWAH to SAFA, it is another round; there are seven rounds in total so the SA’I would finally end at MARWAH. During SA’I, the HAJI must run for some space that is marked by the green lights there as it is mentioned that Sayyidah HAJIRAH ran at this space to cover it fast as she could not view ISMAIL from there; the old men do not need to run and women (even if they are able to manage the run) must not cover it by running at the site; it certainly was the highly respectable woman whose action is memorized by the SA’I but she was alone there left by IBRAHIM by the command of Allah and here, a great number of men are present where the women would remain more reserved than usual.
TOPIC 40-Making Tawaf on a conveyance
(866)-Sayyidina Ibn Abbas (RA) said that the Prophet (PBUH) made the Tawaf on his riding beast. When he came to a corner (Hajr Aswad), he would make a gesture towards it. [Bukhari 1612, N 2952]
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TOPIC 41-Excellence of Tawaf
(867)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “If anyone made Tawaf of the House fifty times then he will be (as) absolved of his sins, as on the day his mother had given him birth.”
(868)-Ibn Abu Umar reported from Sufyan ibn Uyaynah, from Ayyub that the scholars considered Abdullah ibn Sa’eed ibn Jubayr (one of the narrators of Hadith # 867) more excellent than his father in narration. He also had a brother Abdul MALIK ibn Sa’eed ibn Jubayr who was also a narrator of this Hadith.
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According to MALIK and ABU-HANIFA, it is necessary to make TAWAF on foot except for some extreme necessity; according to SHAFA’I it is not necessary on foot while the HANBALI (that follow AHMED) have conflicting statements; one is according to the former and the second is according to SHAFA’I. The Prophet (PBUH) made the TAWAF riding so that all might see him with ease and learn the way to perform HAJJ well; see also the note at the H-858. As for the matter that 50 TAWAF wash away the sins of a person, that means that his petty sins would be erased from his sheet of deeds and insha-Allah he would get the TAUFIQ to repent and ask for forgiveness for his major sins (note that major sins are not erased except by repentance and asking mercy from Allah). It is most important for Muslims that they try their best to keep away from all major sins that are either injustice or either deeds of high shameful nature; certainly, the Muslim person should never commit major sins on the thought that he would compensate. As each TAWAF comprises of seven circulations, 50 TAWAF means 350 circulations that the person might perform at different times as the Hadith does not ask for these all to be at one time or just in few days though if he does perform them in few days of stay at Makkah, that certainly is most praiseworthy; Al-Hamdu Lillah.
TOPIC 42-Two Raka’at of Tawaf after ASR and FAJR
(869)-Sayyidina Jubayr ibn Mut’im narrated that the Prophet (PBUH) said, “O Children of Abd-Manaf, do not disallow anyone who makes Tawaf of this house to offer Salah at whichever hour of night or day he likes.” [Ahmed 16737, Abu Dawud 1894, Nasai 584, Ibn e Majah 1254]
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TOPIC 43-What may one recite in two Raka’at of Tawaf
(870)-Sayyidina Jabir ibn Abdullah reported that Allah’s Messenger (PBUH) recited in the two Raka’at of Tawaf, the Surah al-Kafirun and al-Ikhlas.
(871)-Hannad reported from Waki, from Sufyan, from Jafar ibn Muhammad who from his father that it is Mustahabb to recite Surah al-Kafirun and al-Ikhlas in the two RAKA’AT of Salah.
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According to SHAFA’I and AHMED ibn HANBAL, it is allowed to read the two-RAKA’AH of SALAH that are read after TAWAF at any time according to the Hadith at the topic; MALIK and ABU-HANIFA do not allow it on the disallowed timing for SALAH due to the practice of UMAR that he did not read this SALAH at such timing and they take this practice as to represent what the Prophet (PBUH) had intended; also IBN-UMAR and AYESHA disallow it though they do allow TAWAF at any time so this curbs the Hadith at the topic to exclude the disallowed timing that are proved by other Ahadith. BANI ABD-MUNAF had their houses adjacent to KA’BAH so the Prophet (PBUH) addressed them especially to guide them that they must not become any hindrance to anyone in the performance of acts that are related to HAJJ. It is appreciable to read Surah KAFIRUN and Surah IKHLAS much in two RAKA’AH of SALAH that is read after TAWAF (that is MUSTAHAB by designation) and Allah knows better.
TOPIC 44-It is unlawful to make Tawaf in the nude
(872)-Ibn Uthay said that he asked Sayyidina Ali , “With what were you sent (by the Prophet PBUH)” ?‘ He said, “With four things; no one but a Muslim will enter Paradise. Do not make Tawaf of the House in the nude. The Muslims and the idolators will not come together (for Hajj) after this year. If there is a covenant between anyone and the Prophet (PBUH) then that will be valid till its expriy but if no period is stipulated then it will operate for four months.’
(873)-Ibn Abu Umar and Nasr ibn Ali reported the like of it from Sufyan, from Abu Ishaq and they named the narrator Zayd in the chain of the (previous) narration as Zayd ibn Yuthay and this is narrated in the better way.
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TOPIC 45-Going inside the Ka’bah
(874)-Say’dah Ayshah (RA) said that once the Prophet (PBUH) departed from her with cool eyes and a happy disposition. When he returned to her he was grieved. She asked him and he said, “I entered the Ka’bah and I wished that I had not done that. I fear that I have put my Ummah to inconvenience after me.” [Ahmed 25110, Abu Dawud 2029, Ibn e Majah 3064]
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TOPIC 46-Offering Salah inside the Ka’bah
(875)-Sayyidina Bilal (RA) said that the Prophet offered Salah inside the Ka’bah. But Sayyidina Ibn Abbas (RA) said that he never prayed but called the TAKBIR.
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The Prophet (PBUH) had asked ALI (RA) to make the announcement about the four things that are mentioned in H-872 (he had appointed him the AMIR at HAJJ); this includes that no one must make TAWAF in nude after this year as some of the men among unbelievers did in the times of JAHILIYYAH as they took it as something worthy of appreciation; note that though ABU-HANIFA asks for DAMM if some part of the body opens from the area that must remain hidden (SATAR) yet SHAFA’I takes it as a condition for TAWAF and so according to him if the part that must remain hidden opens at TAWAF, the HAJJ would become void. This announcement also included that those who have not accepted Islam and have not taken time to stay at Makkah from the Prophet (PBUH) individually, have four months in general to leave Makkah and adjacent areas so that nobody but Muslims remain here who would be the only ones to make HAJJ from now on with its true spirit. At H-874 (and H-875), we find that the Prophet (PBUH) went inside the holy KA’BAH and here the other narration by BILAL (RA) tells us that he read NAFL-SALAH there. However, it is narrated by USAMAH (RA) that he did not read any SALAH inside so either the event of the Prophet (PBUH) entering the Holy KA’BAH occurred twice or either one of the narrators has erred in judgment about the SALAH; this error might have occurred due to the dim light inside or the lack in observance of the Prophet’s actions there. It is mentioned that IBN-ABBAS who disagreed to the viewpoint that the Prophet (PBUH) read SALAH there, had not entered the holy place with him; BILAL and USAMAH had witnessed him at the time and he had got his point from USAMAH; in any case, the Muslim person would avoid the FARDH-SALAH there even if entry inside becomes possible; that is the ruling of Malik. The better stance has been taken as of BILAL in general yet there is high probability that the occasion is only one (that is the conquest of Makkah) and USAMAH (and IBN-ABBAS) are right in their judgment that the Prophet (PBUH) did not read any SALAH there.
TOPIC 47-About demolishing the Ka’bah
(876)-Aswad ibn Yazid said that lbn Zubayr (RA) asked him to report to him that which the Mother of the Believers, Sayyidah Ayshah (RA) had disclosed to him. So he told him that she had said that Allah’s Messenger (PBUH) said to her, “If your people had not been very recent Muslims (after Jahiliyah), I would have demolished the Ka’bah and made two doors into it.” So when Ibn Zubayr (RA) became governor of Makkah, he demolished it and made two doors for it. [Ah 24763, Bukhari 1584, M 1333, Ibn e Majah 2955]
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TOPIC 48-Offering Salah in the Hijr (Hateem)
(877)-Sayyidah Ayshah (RA) narrated that she longed to enter the Ka’bah and pray (Salah) therein. So, Allah’s Messenger took her by her hand and admitted her into the hijr (Hateem) and said to her, “Offer the Salah, if you like to enter the House, for it is a part of the House. Your people made it small when they built the Ka’bah and took this out of the House.” (Ahmed 24670, Abu Dawud 2028, 2910]
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TOPIC 49-Merits of the Station of Ibrahim (AS) & Hajr-Aswad
(878)-Sayyidina Ibn Abbas narrated that Allah’s Messenger (PBUH) said, “The Black Stone was sent down from Paradise and it was whiter than milk, but the sins of the children of Aadam turned it black.”
(879)-Qutaybah reported from Yazid ibn Zuray’ from Raja’ Abu Yahya who said that he heard Ibn-Umru (RA) say that he heard Allah’s Messenger (PBUH) say, “The Rukn and the Maqam (Station of Ibrahim) are two rubies from the rubies of Paradise. If Allah had not blotted out their light then they would have brightened that which is between the east and the west.” [Ahmed 7017]
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ABDULLAH Ibn ZUBAYR (RA) made the KA’BAH in 64 AH the way that the Prophet (PBUH) intended to make it when the forces of YAZID Ibn MU’AVIAH had caused damage to it; this was the way the Prophet IBRAHIM (AS) had made it 2500 years ago from the golden period of the Prophet (PBUH); ABDULLAH leveled the door to the ground, made two doors to it and brought the area that was left out inside it that is named as HATEEM; later-on after about ten years of this construction, HAJJAJ, the cruel murderer, in his great despise of Ibn-ZUBAYR and even by his intention to oppose the will of the Prophet (PBUH), made it again as before by the approval of the Caliph of the time. HIJR is the other name for HATEEM; it is about nine feet area from the Holy KA’BAH that was left out by the QURAYSH when they renovated KA’BAH (to repair some damage that it had incurred) a few years before the Prophet (PBUH) received the first revelation; at present HATEEM covers some more space than this mentioned area. The two points, one at the holy KA’BAH itself and the other at its front that is named as the station of IBRAHIM (AS), are said to be the two rubies from the Paradise. Note that HAJR-ASWAD, the black stone, descended from JANNAH and it was pure white initially, yet with time drawing out the sins of the peoples that touched it by the intention to get spiritual purity, it had turned black. As for the station of IBRAHIM that also is mentioned as the big stone that came from JANNAH to make ease in the building of the holy KA’BAH for IBRAHIM as he used to stand on it to construct the walls of the holy KA’BAH; it is covered by an enclosure at MATAF, the area for walking for the circulation of the Holy KA’ABAH.
TOPIC 50-Going to Mina and staying there
(880)-Sayyidina Ibn Abbas said, “Allah’s Messenger (PBUH) prayed with us at Mina the Salah of ZUHR and ASR and MAGHRIB and ISHA and FAJR. Then he departed for Arafat in the early morning.” [Ibn e Majah 3004]
(881)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) prayed with us the ZUHR and FAJR Salah. Then he went to Arafat in the morning.
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TOPIC 51-The first to reach Mina deserves more to stay
(882)-Sayyidah Ayeshah reported that they said, “O Messenger of Allah! Shall we build for you a structure in Mina to give you shade?” He said, “No. He who comes to Mina first, it is his place.” [Ahmed 25776, Ibn e Majah 3006, Abu Dawud 2019]
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TOPIC 52-Praying the Qasr at Mina
(883)-Sayyidina Harithah ibn Wahb (RA) said, “I prayed with the Prophet (PBUH) at Mina, all people being at peace, and they prayed two Raka’at (Qasr, or shortened Salah). [Bukhari 1083, M 696, AD 1965, N 2441]
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The first place to stay at the HAJJ after making its intention by taking IHRAM is MINA. It is not much far from Makkah (it is around 8 Kilometers from it); and people do walk to it though taking some ride is more feasible for the weak persons that are the old men, women and children. Five of SALAH counting from ZUHR of the 8th of ZIL-HAJJAH are to be read here and whatever good the HAJI is able to collect by reading NAFL-SALAH, the Holy Book Quran, sitting in the gathering of ULAMA, giving amounts in charity etc., he must collect it. SALAH for the people of Makkah would remain the same yet the persons coming from outside have to make QASR that is to shorten the FARDH-SALAH of ZUHR, ASR and ISHA to two RAKA’AH instead of reading four; MAGHRIB and FAJR would remain the same. Although it is best to stay at MINA for the five SALAH moving to ARAFAH in the morning that is about 14.5 Kilometers from MINA yet due to millions of people at the occasion as of now, vehicles move from the night of the 9th after MAGHRIB and millions of people often reach ARAFAH at the night saying FAJR at ARAFAH; note that this does not affect the caliber of the HAJJ in any way.
TOPIC 53-To stand at Arafat and make supplication
(884)-Sayyidina Yazid ibn Shayban (RA) said that Ibn-Mirba’ Ansari (RA) came to them while they were standing at the Mawqif (place of standing), a place distant from Amir (the imam). He (lbn Mirba) said, “I am the envoy of Allah’s Messenger (PBUH) to you. Stand, all of you, at your places so that you keep to the legacy of Ibrahim.” [Ah 17233, Abu Dawud 1919, Nasai 3014, Ibn e Majah 3011]
(885)-Sayyidah Ayshah narrated that the Quraysh and those who were on their religion, the Hums, stood at Muzdalifa. They used to say. We are servants of Allah (so they did not go to Arafat). And those besides them would (go and) stand at Arafat. So Allah the Majestic and Glorious revealed---Then hasten onward from the place wherefrom the people hasten onward (2:199). [Bukhari 4520, Muslim 1219, Abu Dawud 1910, Nasai 3009]
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TOPIC 54-All of Arafat is place of standing
(886)-Sayyidina Ali ibn Abu Talib (RA) narrated hat Allah’s Messenger (PBUH) stood at Arafat. He said, “This is Arafat and it is the Mawqif (standing place), and all of it is the Mawqif.” Then, he returned when the sun set and took Usamah ibn Zayd (RA) as his co-rider. And as was his wont, he began to gesture with his hand. And the people were on the right and left beating the track. He turned towards them and said, “O People! You must remain peaceful.” Then they all came to Muzdalifah and he prayed with them the two prayers (of MAGHRIB and ISHA) together. When it was dawn, he came to Quzah and stood there and said, “This is Quzah and it is the mawqif. Rather, the whole of Muzdalifah is the mawqif.” Then, he moved forward till he came to the valley Muhassir where he struck his she-camel a whip (softly) so that it began to run till they were beyond the valley. He stopped and took Fadl ibn Abbas as his co-rider and came to the Jamrah and hit it with pebbles (called Rami). Then he came to the slaughtering place. He said, “This is the Mazbah (slaughtering place) and all of Mina is place of slaughtering. A young girl of the tribe Kath’am said, “My father is old. The obligation of Hajj is on him. May I perform Hajj on his behalf?” He said, “Perform Hajj on behalf of your father.” He then turned away Fadl’s neck from this girl. So, Abbas asked. “O Messenger of Allah! Why did you turn the neck of the son of your uncle?” He said, “I saw a young man and a young woman and was apprehensive of the devil’s Mischief.” A man came shortly and said, “O Messenger of Allah! I have performed the Tawaf of If’adah before shaving my head.” He said, “Shave it now. There is no sin in that.” Another man came and submitted, “O Messenger of Allah! I have made the sacrifice before pelting the stones.” He said, “Make Rami (pelt stones) now. There is no sin.” Then he came to the House (of Allah), made the Tawaf and came to the well of Zam-Zam. He said, “O children of Abdul Muttalib! Were it not that people would overpower you (and draw water) I would have drawn for myself.” [Ahmed 562, Abu Dawud 1935, Ibn e Majah 3010]
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TOPIC 55-About returning from Arafat
(887)-Sayyidina Jabir reported that the Prophet (PBUH) hurried out of the valley Muhassir. Bishr (RA) added that when he returned from the assembly (Muzdalilfah), he was at peace and commanded them (the Sahabah) to be at peace. Abu Nu’aym added that the Prophet commanded them to cast such pebbles at the Jamrah which they could hold in their fingers. He also said, “Perhaps, I may not see you after this year.” [Ah 14559, M 1297, AD 1944, N 3021, Ibn e Majah 3023]
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The H-884 tells that stay of ARAFAH is valid wherever the HAJI stays there; it certainly is a very vast area that has the capacity to hold millions and one of the most notable things about it is that it would be one of the parts of the ground where people would gather at the Day of Judgment; with the white IHRAM on the men everywhere, the scene really seems to guide attention towards that. The place of stay needs to be inside the ground of ARAFAH as that is the most important part of the rituals of HAJJ. The stay here for some of time between the time of ZUHR and MAGHRIB is necessary; the HAJI should move after MAGHRIB only from this site to MISHEREL-HARAM (MUZDALIFAH). H-885 narrated by Sayyidah AYESHA tells about the attitude of the people of Makkah at HAJJ that they took their-selves very special and did not go beyond MUZDALIFAH; this means that they did not visit ARAFAH as ARAFAH is out of the HARAM (the sacred area; Makkah and its surrounding area is termed as HARAM while Madinah and its surrounding area also is termed as HARAM) while MUZDALIFAH is inside the HARAM; HUMS means here the people of the area of HARAM. The verse of Surah BAQARAH (2:199) commanded them too as they had become Muslims now, to perform the stay at ARAFAH and it checked their views that they held of old. The H-886 narrated by Ali (RA) is taken to be the basis for HAJJ as it describes the HAJJ from the stay of ARAFAH, one of the most important aspects of the HAJJ, to the last; the only thing it leaves is HALQ (the shaving of hair). The sequence is as mentioned in this Hadith that when the HAJI reaches ARAFAH from MINA at the 9th of ZIL-HAJJAH; he would stay there till MAGHRIB then without reading the MAGHRIB-SALAH, he would march on to MUZDALIFAH; whenever he reaches there, he would read the MAGHRIB and the ISHA together. Then after FAJR at MUZDALIFAH, he would march on to MINA where he would perform RAMI (throwing of pebbles at the big-satan), then NAHR (sacrifice of an animal) and then HALQ (shaving of his hair at the head which he might perform at Makkah if he intends); after that he would go to Makkah and change IHRAM to ordinary clothes in which he would make the TAWAF (ZIYARAH); the sequence is WAJIB (necessary) according to ABU-HANIFA to maintain as the discrepancy in that would cause the HAJI to become liable to give DAMM (sacrifice of another animal besides the usual sacrifice) though AHMED asks to give DAMM only when this discrepancy results by will; please read also the note at the first topic of this booklet of HAJJ. The HANAFI-School says that as this was the first of HAJJ where all people accompanied the Prophet (PBUH) after it became FARDH so the Prophet (PBUH) did not press hard on discrepancies of the SAHABA; he did allow some discrepancy that had occurred by some of them yet that was specific to HAJJATUL-WIDA only. Note that QUZAH is the mountain at MUZDALIFAH and MAWQIF means the place to stay; note also that MUHASSAR is the place between MINA and MUZDALIFAH and to make the stay of MUZDALIFAH there is not valid; it is here that Allah destroyed ABRAHA and his army that came with high strength and the elephant for the destruction of the holy KA’BAH. This incident in mentioned in Surah FEEL and it is SUNNAH for the HAJI to walk briskly at this area clearing it fast as the Prophet (PBUH) did; this was a place of punishment from Allah and all such places would be crossed fast according to the SUNNAH. The H-887 narrated by JABIR (RA) tells explicitly that the Prophet (PBUH) was aware that he would leave the world that year; he was not liable to bring such huge number to Islam but only to give the message of Allah to all the peoples of the world yet seeing the huge gathering present there, he certainly gathered that his work is done; such high quantity did show the quality. That is why he asked the people to witness that his work is done at this moment of time as Ahadith tell us explicitly and the people there answered in positive. He got one of the last revelations there at ARAFAH that said, “This day I have perfected for you your religion and completed My favor on you and chosen for you Islam as the pathway” (5:3); he passed away after three months of HAJJATUL-WIDA. There is one more thing at the narration by ALI (RA) that does need some comment and that is the turning away of the view of FADL Ibn ABBAS when a young girl asked the Prophet (PBUH) about HAJJ-BADL (please see the note at H-667 for comments on HAJJ-BADL). As HEJAB is somewhat relaxed at the HAJJ and this young girl of the tribe of KATH’AM was bold enough to ask the Prophet (PBUH) her question among such huge gathering of men, it seems that FADL was attracted to her. The young girl also felt the sight of FADL as reported at another version of this narration (and young girls certainly are sensitive to the sight of men towards them) so the Prophet (PBUH) took care that the matter does not advance. It is a point to note that the manifestation of such attraction of the man towards some NA-MEHRUM lady is not appreciable in Islam even at ordinary times whereas this was the occasion of HAJJ; that also when the Prophet (PBUH) himself was leading the occasion. The only option for him according to Islam (when he does feel a true attraction towards some NA-MEHRUM lady) is to ask her to marry him if that is possible; however, if his proposal is rejected, then he should just forget about it; and Allah knows better.
TOPIC 56-Pray MAGHRIB and ISHA together at Muzdalifah
(888)-Abdullah ibn MALIK said that Sayyidina Ibn Umar (RA) led the Salah at Muzdalifah, combining two prayers with one IQAMAH. He said, “I had seen Allah’s Messenger (PBUH) do like this at this place.” [Ah 5287, M 1288, AD 1932, Nasai 3026]
(889)-Muhammad ibn Bashhar reported like this in a marfu’ form from Yahya ibn Sa’eed from Isma’il ibn Abu Khalid, from Abu Ishaq, from Sa’eed ibn Jubyr from the Prophet Muhammad ibn Bashhar said on the authority of Yahya ibn Saeed that the Hadith of Sufyan is Sahih (i.e. right).
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TOPIC 57-One who stands at Muzdalifah with the Imam
(890)-Sayyidina Abdur Rahman ibn Yamur (RA) said that some people of Najd met Allah’s Messenger (PBUH) while he was at Arafat. They asked him (about Hajj), so he ordered an announcer to proclaim and he proclaimed that Hajj was (the standing) at Arafah. One who reaches Arafat before rise of dawn on the night of Muzdalifah has, indeed, performed Hajj. The days of Mina are three days, “then whosoever hastens (his departure) after his stay of two days (at Mina) there is no sin on him and whosoever delays there is no sin on him” (2:203). Muhammad said that Yahya added that the Prophet (PBUH) took a co-rider and got him to proclaim. [Ahmed 18976, Abu Dawud 1949, Nasai 3016, Ibn e Majah 3015]
(891)-A Hadith of same meaning is reported by Ibn Abu Umar from Sufyan ibn Uyaynah (RA) from Sufyan Thawri from Bukayr ibn Ata, from Abdur Rahman ibn Yamur and then from the Prophet (PBUH).
(892)-Sayyidina Urwah ibn Mudarris ibn Aws ibn Harithah ibn al-Umm at-Ta’i said that he met Allah’s Messenger at Muzdalifah while he was coming out for Salah. He submitted, “O Messenger of Allah, I have come from Mount Tai. I have tired my riding beast (she-camel) and wearied myself. By Allah, I have not let any mountain go where I have not stood. Is my Hajj valid?” So Allah’s Messenger (PBUH) said, “He who offered this prayer with us and stays with us till we are here and he has observed the standing at Arafat before this during (any portion of) day or night, has indeed performed Hajj and done his duty.” [Ahmed 18328, Abu Dawud 1950, Nasai 3036, Ibn e Majah 3016]
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TOPIC 58-Weak may be sent off from Muzdalifah early
(893)-Sayyidina Ibn Abbas said, “The Prophet (PBUH) sent me away from Muzdalifah while it was still night with the luggage.” [Ahmed 2204, Muslim 1294]
(894)-Sayyidina Ibn Abbas narrated that the Prophet (PBUH) sent ahead the weak people of his household and told them that they should not pelt the pebbles on the Jamrah before the sun rise. [Ahmed 3203]
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Staying at MUZDALIFAH is also important at HAJJ and at that place, two SALAH that are MAGHRIB and ISHA of the 10th night of ZIL-HAJJAH (night coming before the day in the Lunar Calendar) are read together. Here, SHAFA’I and ABU-HANIFA ask to say one ADHAN but read each SALAH with its own IQAMAH (that is the announcement at the beginning of SALAH by specific words that it is now commencing). AHMED asks not to say ADHAN but pronounce two IQAMAH while MALIK asks to say two ADHAN and two IQAMAH as there are two of SALAH together. It is difficult to indicate the exact practice that the Prophet (PBUH) took-up there at MUZDALIFAH in respect to this matter and that is why IMAMS take different views here; however this difference is such that taking any side of the matter with sincerity would do well insha-Allah. As for the departure towards MINA early from MUZDALIFAH, note that the weak persons might leave for MINA at the night after reading MAGHRIB and ISHA together yet they should walk such that they read their FAJR while at the area of MUZDALIFAH (though it is valid even if they do not say FAJR there but say it after crossing it).
TOPIC 59-About Rami in the morning on the day of slaughter
(895)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) cast pebbles at the time of duha (chaast) on the day of sacrifice (tenth Zul-Hajjah). Thereafter, he cast them after Zawal (declination of the sun). [Ahmed14360, Muslim 1299, Abu Dawud 1971, Nasai 3060, Ibn e Majah 3053]
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TOPIC 60-Departing from Muzdalifah before sunrise
(896)-Sayyidina Ibn Abbas (RA) reported that Prophet (PBUH) returned (from Muzdalifah) before sunrise. [Ahmed 2051]
(897)-Abu Ishaq narrated that he heard Amr ibn Maymun say that we were at Muzdalifah when Umar ibn Khattab (RA) said, “The idolators did not depart from Muzdalifah till the sun had risen. They used to say, ‘Let Thabbir shine (before going)’. But, Allah’s Messenger differentiated from them.” So, Umar went onward before sunrise. [Ahmed 84, Bukhari 1684, Nasai 3044, Abu Dawud 1938, Ibn e Majah 3022]
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TOPIC 61-Throwing small pebbles
(898)-Sayyidina Jabir (RA) said, “I saw Allah’s Messenger (PBUH) throw pebbles at the Jamrat like the ones in a sling (that is, small pebbles)”. [Ahmed 14559, Muslim 313, Abu Dawud 1944, Nasai 3071, Ibn e Majah 3023]
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The better time for RAMI (pelting pebbles at JAMRAH-UQBAH) at the 10th day is after the sunrise but at the 11th and the 12th, the actual time for RAMI is after the commencement of the time of ZUHR; both these days, all three JAMRAT would be hit seven times each; Al-Hamdu Lillah. The HAJI would commence the walk towards MINA from MUZDALIFAH before the sunrise after FAJR. In the times of JAHILIYYAH, the unbelievers used to wait till the rays of the Sun lighted the mountain THABIR but the Prophet (PBUH) changed this tradition and told the HAJI to march towards MINA before the sunrise. Note that the HAJI would throw only such pebbles at JAMRAT at MINA which he might hold easily between the thumb and the index-finger; it is better to collect at-least seven of them from MUZDALIFAH.
TOPIC 62-Throwing pebbles after the sun has passed its meridian
(899)-Sayyidina Ibn Abbas said that Allah’s Messenger used to cast the pebbles after the sun had passed the meridian. [Ibn e Majah 3054]
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TOPIC 63-To cast pebbles while mounted on riding beast
(900)-Sayyidina Ibn Abbas (RA) reported that the Prophet cast pebbles at the Jamrat while riding (a beast). [Ahmed 2056, Ibn e Majah 3034]
(901)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) walked to the Jamrat and back when he cast pebbles at them.
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TOPIC 64-How is Rami done
(902)-Abdur Rahman ibn Yazid said that when Abdullah (RA) came to Jamrat ul-Aqabah in the middle of the valley, he faced the Ka’bah and began to cast pebbles at the Jamrah to his right. He cast seven pebbles, calling out the TAKBIR at each throw. He then said, “By Allah besides Whom is no one (worthy of worship), from here, he, on whom Surah al-Baqarah was revealed, cast pebbles.” [Bukhari 1747, Muslim 1296, Abu Dawud 1974, Nasai 3067, Ibn e Majah 3030]
(903)-Sayyidah Ayshah (RA) narrated that the Prophet said, “The Rami of the Jimar and the Sa’i between Safa and Marwah are imposed only to maintain remembrance of Allah.” [Ahmed 25134, Abu Dawud 1888]
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The narration-899 relates to casting of pebbles on the 11th and the 12th of ZIL-HAJJAH that the HAJI would do after the commencement of the time for ZUHR. The Prophet (PBUH) threw the pebbles at JAMRATUL-AQABAH only on the tenth day of ZIL-HAJJAH at the morning while he was riding on an animal, a she-camel. On the next two days, he threw the pebbles walking at all three of JAMRAAT so the report is not conflicting but relates to different occasions about JAMRAAT as is clarified by the ULAMA. Although it is not necessary to assume some special posture at RAMI-JIMAR (the throwing of pebbles at JAMRAAT that denote the temptation from the Satan to IBRAHIM-AS) yet those who are particular in the rituals, they try to keep the posture that KA’BAH remains in front (just a little towards the left) of them as BUKHARI has reported. Note that RAMI-JIMAR and running between SAFA and MARWAH both guide towards DHIKR (the remembrance of Allah) as these both acts were taken-up by IBRAHIM and HAJIRAH respectively in the pursuit of mercy and blessing from Allah.
TOPIC 65-Dislike of pushing people during Rami
(904)-Sayyidina Qudamah ibn Abdullah said that he saw the Prophet (PBUH) cast pebbles at the Jimar while riding a she-camel. There was no striking, pushing, or ‘away!, away!’ [Ahmed 15412, Nasai 3058, Ibn e Majah 3035]
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TOPIC 66-Associating people in sacrifice of camel and cow
(905)-Sayyidina Jabir (RA) said that in the year of Hudaybiyah, we, with Allah’s Messenger (PBUH) sacrificed a cow associating seven people and a camel also seven people in association. [Ahmed 14120, Muslim 1318, Abu Dawud 2809, Ibn e Majah 3132]
(906)-Husayn ibn Hurayth and more than one reported from Fadl ibn Musa, from Husayn ibn Waqid, from Ilya ibn Ahmar, from Ikramah from Sayyidina Ibn Abbas (RA). He reported that we were with the Prophet (PBUH) in a journey when the eid al-Adha drew upon us. So, seven of us associated in a cow and ten in a camel. [Ahmed 2484, Nasai 4404, Ibn e Majah 3131, Tirmdhi 1506]
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TOPIC 67-Marking the camel for sacrifice
(907)-Sayyidina lbn Abbas (RA) narrated that the Prophet (PBUH) garlanded his she camel with two sandals on its neck and marked it on the right side at Zul Hulayfah and wiped off the blood from it. [Ahmed 3149, Muslim 1243, Abu Dawud 1752, Nasai 2769. Ibn e Majah 3097]
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The Prophet (PBUH) asked the SAHABA on the tenth day in the morning by the gesture of his hands to practice the highest of patience and he tried for his own self then, to maintain the dignity in all what he did; there certainly were thousands and thousands of people at that time at the place yet it was not a disturbed mob but the most disciplined gathering of the most righteous persons of that time; Al-Hamdu Lillah. Seven persons would take part in the big animals like the cow or the camel; that is how all the four Schools of FIQH take the matter. Also, according to MALIK and AHMED, even one goat or one sheep is enough for the whole house-hold in sacrifice, no matter how many occupy the house; they consider it SUNNAH-MUAKKADAH while ABU-HANIFA considers it as WAJIB for every adult Muslim who is able to afford it. AHLE-HADITH take the other Hadith that guides to accepting the share of ten persons in the sacrifice of one camel; for goats or sheep their ruling too is one for one like ABU-HANIFA. As for the marking of an animal (that means to wound the animal at some place for identity), it is allowed where occurs the genuine risk that it might not be recognized among animals (it is kept with) without such marking; please note well that without any genuine reason, such things like beating, wounding or putting any pain to the animal (and especially to the bird) is strictly avoidable; this statement implies that it is highly sinful for the Muslim person to confine any of birds to cages as that deprives them of their true habitat; may Allah guide all persons to live near to the natural manner of the life as much as possible; and certainly Allah knows better.
TOPIC 68-No Caption
(908)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) bought his hadi at Qudayd. [Ibn e Majah 3102]
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TOPIC 69-About the resident garlanding his hadi
(909)-Sayyidah Ayshah (RA) said, “I used to twist ropes into garlands for the hadi of Allah’s Messenger (PBUH). After that he would neither assume the ihram nor cease to wear (normal) garments.” [Bukhari 1696, Muslim 1321, Abu Dawud 1757, Nasai 2779, Ibn e Majah 3098]
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TOPIC 70-Garlanding sheep
(910)-Sayyidah Ayshah (RA) said, “I twisted garland of the hadi (animal for sacrifice) of Allah’s Messenger (PBUH), all of them sheep. After that he did not assume the ihram.” [Ahmed 25930, Bukhari 1702, Muslim 1321, Nasai 2774, Ibn e Majah 3095]
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It was IBN-UMAR himself who used to buy HADI (animal for sacrifice) at the place named QUDAYD as respectable TIRMIDHI has clarified at this narration; the Prophet (PBUH) took camels for sacrifice as we know by other narrations and he did not take sheep for sacrifice; the camels that he took were 100 in total as he had 63 of them with him while others were brought to him by ALI (RA) from Yemen (see H-815). The narration at 909 might be sound in the meaning as it mentions HADI (the animal for sacrifice) yet the next one is difficult to get where sheep is mentioned. It means that Sayyidah AYESHA (RA) made the bands for the necks of animals adorning them well (and that is garlanding) and by the words “after that he did not assume the IHRAM” she meant that just by this preparation, he did not come into the state of IHRAM; she wanted to clarify that the purchase or the preparation of HADI does not make the person a MUHRIM unless he intends for it. The mention of sheep does not go well here and it is some mistake on the part of some narrator in the chain of this narration.
TOPIC 71-What if the hadi is near death
(911)-Sayyidina Najiyah Khuza’i (RA) narrated that he said, “O Messenger of Allah! How should I treat the hadi that is on the point of death?” He said, “Slaughter it and dip its shoes with which it is garlanded in its blood. After that leave it among the people that they may eat it.” [Ahmed 18965, Abu Dawud 1762, Ibn e Majah 3106]
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TOPIC 72-Riding the sacrificial camel
(912)-Sayyidina Anas (RA) narrated that the Prophet (PBUH) saw a man drive his camel. He said to him, “Ride it.” The man said, “O Messenger of Allah! It is a sacrificial camel.” So, he said three or four times, “Ride it!” and said “wayhaka” or “waylaka” (it is colloquial meaning something like ‘alas on you’; both words have the same meaning). [Ahmed 13414, Bukhari 1690, Ibn e Majah 3104]
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TOPIC 73-Where should be the beginning of the shave
(913)-Sayyidina Anas ibn Malik said that when Allah’s Messenger (PBUH) pelted pebbles at the jamrat, he sacrificed the animals. After that he called the barber and put the right side of his head towards him. He shaved it and he gave the hair to Abu Talhah. Then he put the left side towards him and he shaved it. The Prophet told him, “Divide them among the people.” [Ahmed 12093, Muslim 1305, Abu Dawud 1981]
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Ahadith here tell the attitude about HADI (while H-913 also tells about the shaving of hair); if HADI is near to its death that seems obvious then the HAJI would slaughter it and all persons would eat of it. However, he would have to give other animal in sacrifice as the one eaten was for the feast. Nowadays, when the animal of sacrifice is not provided beforehand and there at Makkah just orders are placed for it, the matter has become obsolete. H-912 provides the ease to ride on the animal that has been taken for sacrifice as that does not affect its sacrifice in any way; Al-Hamdu Lillah.
TOPIC 74-About shaving and clipping
(914)-Sayyidina Ibn Umar said that Allah’s Messenger (PBUH) had his hair shaved and a section of his Companions also had their hair shaved, but some of them had theirs clipped. He added that Allah’s Messenger (PBUH) said once or twice, “May Allah have mercy on those who have shaved.” After that he said, “And those who have clipped.” [Ahmed 6012, Bukhari 1727, Muslim 1301, Ibn e Majah 3044]
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TOPIC 75-It is forbidden to woman to shave her head
(915)-Sayyidina Ali (RA) said that Allah’s Messenger (PBUH) disallowed the woman to shave her head.
(916)-Muhammad ibn Bashhar reported a similar Hadith from Abu Dawud, from Hammam from Khilas without mentioning Sayyidina Ali.
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TOPIC 76-Shaving before salughtering or sacrificing before rami
(917)-Sayyidina Abdullah ibn Amr (RA) narrated that a man asked Allah’s Messenger (PBUH), “I have shaved before the sacrifice.” He said, “Sacrifice now. There is no harm (or sin).” Another asked, “I have sacrificed before I cast pebbles.” He said, “Cast them now, and there is no harm (or sin).” [Ahmed 6499, Bukhari 83, 1736, Abu Dawud 2014, Ibn e Majah 3051, Muslim 1306]
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Ahadith here relate to shaving of the hair that the HAJI takes-up after the sacrifice of the animal at HAJJ. It is among the AADAAB (good etiquette) in this to recite the name of ALLAH at the beginning, starting it from the right and disposing all the hair with total care. It is allowed to clip hair to a good extent making it very short yet the better thing is surely the HALQ (total shave of the head); note that the women would clip just a small fraction of hair at the edge all round by the space of two fingers horizontally; it serves fine for the fulfillment of their obligation.
TOPIC 77-Applying perfume after coming out of ihram
(918)-Sayyidah Ayshah said, “I applied perfume to Allah’s Messenger (PBUH) before he assumed the ihram and on the day 01 sacrifice before he circumambulated the House (in Tawaf Ziyarah) with perfume containing musk.” [Ahmed 26065, Bukhari 1539, Muslim 1189, Abu Dawud 1745, Nasai 2681]
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TOPIC 78-When to stop reciting Talbiyah (labbayk) during Hajj
(919)-Sayyidina Fadl ibn Abbas (RA) said, “Allah’s Messenger took me as a co-rider from Muzdalifah to Mina. He did not cease to recite the Talbiyah till he pelted pebbles at Jamrat ul-Aqabah.” [Ahmed 1831, Bukhari 6228, Muslim 1281, Nasai 3080, Ibn e Majah 3060]
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TOPIC 79-When is Talbiyah given up during Umrah
(920)-Sayyidina lbn Abbas (RA) traced the Hadith to the Prophet (PBUH) that he stopped reciting the Talbiyah during Umrah when he kissed the hajr aswad. [Ahmed 1817]
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The ruling about TALBIYAH is that the HAJI might cease its recitation after RAMI-JIMAR of the JAMRATUL-AQABAH in HAJJ while he might cease its recitation at TAWAF-ZIYARAH at UMRAH when the HAJI gets the chance to kiss the HAJR-ASWAD; however, even indication to it by hands is enough with palms to it if kissing it is not possible. After HALQ, the HAJI might use perfume before TAWAF-ZIYARAH though for the nearness to his wife, he would still wait till he makes TAWAF (ZIYARAH) of KA’BAH.
TOPIC 80-Performing Tawaf Ziyarah at night
(921)-Sayyidina Ibn Abbas (RA) and Sayydah Ayshah (RA) said that the Prophet (PBUH) post-poned the Tawaf Ziyarah (the circulation of holy Ka’bah for the visit) till night. [Ahmed 25857, Ibn e Majah 3059, Abu Dawud 2000]
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TOPIC 81-Staying at Abtah
(922)-Sayyidina lbn Umar (RA) reported that the Prophet (PBUH), Abu Bakr (RA), Umar (RA) and Uthman (RA) used to stop at Abtah. [Ahmed 2631, Muslim 1310, Ibn e Majah 3069]
(923)-Sayyidina Ibn Abbas (RA) said, “There is nothing about Muhassab save that it is a station where Allah’s Messenger (PBUH) stopped-over (for rest).” [Ahmed 1925, Bukhari 1866, Muslim 1312]
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TOPIC 82-He who stops at Abtah
(924)-Sayyidah Ayshah (RA) said that Allah’s Messenger (PBUH) stopped at Abtah because that was easier for him to depart (when he had to). [Ahmed 25778, Bukhari 901, Muslim 1311, Ibn e Majah 3067]
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The Prophet (PBUH) stayed at the 13th of ZIL-HAJJAH going back to Makkah at the valley of MUHASSAB (and that also is called ABTAH) that is located on the way between MINA and Makkah and he took some rest there; it is not among the rituals of HAJJ. He stopped there because there was a time before HIJRAH that the QURAYSH and the chiefs of SINANAH had decided at this place to boycott Muslims putting economic embargo on them so that they leave Islam; the Prophet (PBUH) intended now to let the people around know that even at this valley, Islam with all its beauty has reached well; Al-Hamdu Lillah. Note that after TAWAF-ZIYARAH, the HAJI comes out of the restrictions that HAJJ had imposed upon him and he would use perfume (and it might be used even just before TAWAF), wear such clothes that are attached to the body and even has the right restored for the nearness to his wife. The Prophet (PBUH) made TAWAF-ZIYARAH at the day as other narrations clarify and here the narration-921 tells that he gave the permission to perform it at the night; those who have attended the holy KA’BAH at HAJJ know how extremely difficult it is to perform TAWAF there at this moment of time at the ground where with all teachings of etiquette, there are some HAJI who like to make way even by some force if needed. It is better to make TAWAF at the second or the third floor though it might take much more time and it is better to make it at the night. Better to give time at that holy place for holy rituals necessary for HAJJ rather than to make fuss as if some burden is discarded; HAJI should remain aware at all the term for HAJJ that he is at the visit of the most beautiful holy place that gives the most lovely shine to this wonderful earth in which we all live in; Al-Hamdu Lillah.
TOPIC 83-About Hajj of a child
(925)-Sayyidina Jabir ibn Abdullah (RA) narrated that a woman carried her child to Allah’s Messenger (PBUH) and asked, “O Messenger of Allah! May he perform Hajj?” He said, “Yes! And the reward (thereof) is for you.” [Ibn e Majah 2910]
(926)-Sayyidina Sa’ib ibn Yazid said, “My father took me along and performed Hajj with Allah’s Messenger (PBUH) during the farewell pilgrimage. I was then seven years old.” [Ah 15718, Bukhari 1858]
(927)-Ahadith like it is reported Marfu by Qutaybah from Qaza’ah ibn Suwayd Bahili, from Muhammad ibn Munkadir from Sayyidina Jabir (RA) while there is a Hadith in Mursal form, too, from Muhammad ibn Munkadir.
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TOPIC 84-More on it
(928)-Sayyidina Jabir (RA) said, “When we performed Hajj with the Prophet we would call the Talbiyah for the women and throw the pebbles for the children.” [Ahmed 14377, Ibn e Majah 3038]
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When a child that is intelligent enough to manage the rituals of HAJJ by himself and does it well, then according to all IMAMS except SHAFA’I, his HAJJ is done; according to SAHFA’I he would have to perform the HAJJ again when he becomes an adult if he finds ease in it by his health and by his finances. Women must not say TALBIYAH loudly and if the man intends, he would raise his voice more for the women of his house-hold; this issue is addressed here at H-928; they would say it too but in the low voice.
TOPIC 85-Hajj on behalf of an old man, or someone who is dead
(929)-Sayyidina Fadl ibn Abbas (RA) narrated that a woman of Bani Kath’am said, “O Messenger of Allah (PBUH) Hajj is FARDH on my father but he is a very old man unable to sit on the back of a camel.” He said, “You perform Hajj for him.” [Ah 3050, Bukhari 1513, M 1334, AD 1809, Nasai 2637, Ibn e Majah 2909]
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TOPIC 86-No caption
(930)-Sayyidina Abdullah ibn Buraydah (RA) reported from his father that a woman came to the Prophet (PBUH) and said, “My mother has died and did not perform Hajj. May I perform Hajj on her behalf?” He said, “Yes, you may perform Hajj for her.” [Muslim 157, Abu Dawud 2877]
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TOPIC 87-About the same
(931)-Sayyidina Abu Razin Uqayli (RA) said that he met the Prophet (PBUH) and said to him, “O Messenger of Allah! My father is a very old man who cannot perform Hajj or Umrah neither can he sit on the riding beast.” He said, “Make Hajj for him and the Umrah.” [Ahmed 16184, Abu Dawud 1810, Nasai 2617, Ibn e Majah 2906]
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Here Ahadith address HAJJ-BADL (the HAJJ which is performed for someone else). The issue is not easy to clarify as by the rule, there is some margin to give the monetary compensation that might repair the deficit of someone in the righteous handling of his finances; however, if someone intends (by his own physical acts) to repair the deficit of some other person in his physical obligatory acts, that is not feasible; the difference becomes clear by the fact that some person might pay for due ZAKAH on someone that is the deed related to finances yet providing funds to the needy is invalid for his missed SALAH that is the deed related to his physique. Note that HAJJ involves a very high physical exertion as all those who have performed it know quite well certainly; that is why IBN-UMAR (RA) took it as the matter of SALAH where no-one could substitute the other and MALIK also showed some reservation to it; in essence he does not take it as invalid. Ahadith for this issue denote that if someone performs HAJJ for the benefit of someone dead that would only be DUA (supplication to Allah) for him that Allah may have mercy on him; it is not the compensation for his omission actually but it is named as EESALE-THAWAB which is allowed certainly but the HAJJ would only remain his own indeed (see also the note at H-667); and Allah knows better.
TOPIC 88-Is Umrah Wajib or not
(932)-Sayyidina Jabir (RA) narrated that the Prophet (PBUH) was asked if Umrah was wajib, he said, “No. But, if it is observed then that is better.” [Ahmed 14404]
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TOPIC 89-More about it
(933)-Sayyidina lbn Abbas (RA) narrated that the Prophet (PBUH) said, “Till the Last Day, Umrah is included in Hajj.” [Ahmed 2115, Muslim 1241, Abu Dawud 1790, Nasai 2811]
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TOPIC 90-The virtues of Umrah
(934)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “An Umrah till another Umrah is expiation for what is between the two (of sins). And a Hajj Mabrur (means the accepted Hajj at the court of Allah) has no reward except Paradise for it.” [Ahmed 9955, Bukhari 1773, Muslim 1349, Nasai 2625, Ibn e Majah 2888]
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UMRAH is not necessary though a person with health and finance must do it once or twice at different times as it is highly virtuous indeed. HAJI coming from the areas that are outside of MIQAT (areas from where HAJI takes-up IHRAM), would make UMRAH too before HAJJ (either by taking the manner of TAMATTU’ or either of QIRAAN). If the HAJJ of the HAJI is HAJJ-MABRUR, all of his past minor sins wither away and he gets TAUFIQ to ask Allah for the pardon of his major sins; Al-Hamdu Lillah.
TOPIC 91-About Umrah from Tan’im
(935)-Sayyidina Abdur Rahman ibn Abu Bakr (RA) said that the Prophet (PBUH) commanded him to get Sayyidah Ayshah to assume the ihram for Umrah from Tan’im. [Muslim 1212, Ibn e Majah 2999]
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TOPIC 92-To perform Umrah from Ji’ranah
(936)-Sayyidina Muharrish Ka’bi (RA) reported that Allah’s Messenger (PBUH) came out of Ji’ranah on a night to perform Umrah and came to Makkah while it was (still) night and performed Umrah. Then he went out in the night and saw the morning in Ji’ranah as one spends the night. When the sun declined next day, he went out and came to Sarif where the two roads meet. This is why this Umrah of his is unknown to the people. [Ahmed 15512, Abu Dawud 1996, Nasai 2863]
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TOPIC 93-Performing Umrah in Rajab
(937)-Sayyidina Urwah (RA) said that Sayyidina Ibn Umar was asked, “In which months did Allah’s Messenger (PBUH) perform Umrah?” He said, “In Rajab.” But Sayyidah Ayshah said, “He did not perform Umrah but he, meaning Ibn Umar, was there and he never performed Umrah in Rajab.” [Bukhari 1775, Muslim 1255, Abu Dawud 1992, Ibn e Majah 2998]
(938)-Ahmad ibn Mani reported, from Hasan ibn Musa, from Shayban, from Mansur, from Mujahid and from Ibn Umar (RA) that the Prophet (PBUH) performed four Umrah, one of which he performed in Rajab.” [Ahmed 6250, Bukhari 1775, Muslim 1255, Abu Dawud 1992]
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Note that when the HAJI at Makkah (at TAMATTU’ who has come from a place that is far from Makkah) needs to perform another UMRAH before the days of HAJJ when he has done the UMRAH for TAMATTU’ and has come out of its IHRAM at Makkah, he needs to go to some place that has been designated as MIQAT; TAN’IM and JI’RANAH are two of such places; TAN’IM is around 4.5 Kilometers from Makkah and JI’RANAH around 24 Kilometers; the mentioned HAJI at MAKKAH’ might go there with the intention of UMRAH, change to IHRAM, come up to Makkah and perform the second UMRAH before HAJJ; this is also called the minor UMRAH. This is from where the Prophet (PBUH) allowed Sayyidah AYESHA (RA) to perform UMRAH (though except for this, there is no example of UMRAH related to that time just after the days of HAJJ). The UMRAH from Masjid JI’RANAH (that is situated about 24-km north-east of Masjid Haram) is called the big UMRAH from where the Prophet (PBUH) performed UMRAH going to Makkah at the night in ZIL-QA’AD at the 8th year of HIJRAH; if the residents of Makkah intend to perform UMRAH, they also would leave for TAN’IM or JI’RANAH and come-up to Makkah to perform it though for their HAJJ (IFRAD), they would take IHRAM from any place at Makkah. The narration (937) about the UMRAH of the Prophet (PBUH) in RAJAB is interesting in the sense that this denotes forgetfulness at the part of a SAHABA that is rare yet they also were human-beings; it is fine that Sayyidah AYESHA had indicated this lack of memory for this narration of IBN-UMAR.
TOPIC 94-About Umrah in Dhul Qa’dah
(939)-Sayyidina Bara ibn Aazib narrated that the Prophet (PBUH) performed Umrah in Dhul Qa’dah. [Bukhari 1844]
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TOPIC 95-About Umrah in Ramadan
(940)-Umm Ma’qil (RA) reported that the Prophet said, “Performing Umrah in Ramadan is parallel to performing Hajj.” [Ahmed 2736, Abu Dawud 1988, Ibn e Majah 2993]
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Note that UMRAH is not FARDH; Ahadith here tell us that the UMRAH of the Prophet (PBUH) were four in total, three of them performed at ZIL-QA’AD, the 11th month by the Lunar Calendar while fourth was performed at 4th of ZIL-HAJJAH at 10 AH though even for that, the Prophet (PBUH) took IHRAM in ZIL-QA’AD. These were respectively in the sixth year of HIJRAH that is the UMRAH of Hudaybiyah, in the seventh year that was made for the compensation of the incomplete UMRAH the previous year, in the eigth year after HUNAYN from JI’RANAH and with the HAJJ at the month of HAJJ in the tenth year of HIJRAH. The narration by UMM-MA’QIL (RA) tells that UMRAH at RAMADHAN is equivalent in its good returns to the HAJJ. May Allah guide all righteous men towards the height of Knowledge, Belief and the Gathering of good-deeds; Al-Hamdu Lillah.
TOPIC 96-One who is handicapped after reciting Talbiyah
(941)-lkrimah said that Hajjaj ibn Amr narrated to him that the Prophet said, “If anyone breaks a limb or becomes lame then he comes out of the ihram and it becomes Wajib for him to perform Hajj next year.” He narrated the Hadith to Abu Hurayrah and Ibn Abbas and they said, “He spoke the truth.” [AD 1862, N 2860]
(941A)-Abd ibn Humayd reported from Abdur Razzaq, from Ma’mar, from Yahya ibn Abu Kathir, from Ikrimah from Abdullah ibn Rafi, from Hajjaj ibn Amr who from the Prophet (PBUH) a Hadith of this kind.
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TOPIC 97-Placing of Condition for Hajj
(942)-Sayyidina Ibn Abbas (RA) reported that Sayyidah Duba’ah bint Zubayr (RA) met the Prophet (PBUH) and asked him, “O Messenger of Allah! I intend to perform Hajj. May I place a condition?” He said, “Yes.” She asked, “How?” He said, “Say, Here am I, O Allah! Here am I. I will come out of the sacred state where-ever You stop me. [Ahmed 3117, Muslim 1208, Nasai 2761, Ibn e Majah 2938]
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TOPIC 98-More on it
(943)-Saalim reported from his father (IBN-UMAR; RA) that he denied placing condition in (the resolve of) Hajj, saying, “Is not the SUNNAH of your Prophet enough for you?”
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If any such problem occurs due to the physical affliction that stops a person from the rituals of HAJJ when he has already commenced it, he would leave it and say QADHA (the compensation for it) the next year. The condition in HAJJ means to make the intention of IHRAM in such way that wherever something happens adverse in which the HAJI feels the high need to leave the state of IHRAM, he would do so; in such intention if he needs to truncate the HAJJ during any of its rituals, he would not be liable to make QADHA for it at any time ahead. Both SHAFA’I and AHMED allow this type of condition at the start of HAJJ though ABU-HANIFA and MALIK do not allow it due to the last Hadith here; it indicates that at the occasion of HUDAYBIA, the Prophet (PBUH) did not take the leaving of IHRAM of UMRAH as without compensation; he made QADHA for it the next year. However, that was UMRAH and no condition had been specified at the time so there is much space to take the ruling of SHAFA’I and AHMED especially when the authentic Hadith (narrated by Sayyidah DUBA’AH bint ZUBAYR-RA), is present for it too.
TOPIC 99-The woman who gets her menses after Tawaf Ifadah
(944)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger was told that (Sayyidah) Safiyah bint Huyyay began to mentsruate during the days of Mina. He asked “Will she detain us?” They said, “She has performed the Tawaf Ifadah.” So, he said, “Then, there’s no need to stay behind.” [Ahmed 24168, Muslim 1211]
(945)-Sayyidina Ibn Umar (RA) said, “One who performs the Hajj must make the last Tawaf at the House, but Allah’s Messenger (PBUH) has allowed women to go without observing it.
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TOPIC 100-About the menstruating woman
(946)-Sayyidah Ayshah (RA) said, “I was menstruating. So the Prophet (PBUH) commanded me to observe all the rituals except the Tawaf of House.”
(947)-Sayyidina Ibn Abbas (RA) narrated the Hadith from the Prophet (PBUH) that women who experience lochia and those who have menses may bathe themselves and assume the ihram. They must observe all rites of Hajj except the Tawaf of the House (which they may perform) on purifying.
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TOPIC 101-HAJI must perform Tawaf before returning home
(948)-Sayyidina Harith ibn Abdullah ibn Aws (RA) narrated that he heard the Prophet (PBUH) say, “One who performs the Hajj of this House, or the Umrah, let his last rite be Tawaf of the House.” Sayyidina Umar (RA) said to him, “How sad! You heard this from Allah’s Messenger and did not inform us of it!” [Ahmed 15442, Abu Dawud 2004]
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There are three types of TAWAF (circumambulation of the holy KA’BAH) at HAJJ and UMRAH; TAWAF-QUDUM (at the arrival to Makkah); TAWAF-ZIYARAH (necessary to perform at HAJJ & UMRAH; it is also named as TAWAF-IFADHA); TAWAF-WIDA’ (at the leaving of Makkah); the first one is SUNNAH, the second one is among the conditions of HAJJ and UMRAH (that is one of the most important features to these both) and the third one is WAJIB for those who come out of any MIQAAT but not necessary for those who live inside any MIQAT or who perform UMRAH only. UMAR (RA) used to say the same thing to the HAJI from outside that they must perform TAWAF-WIDA’ though he was not aware of the Hadith that asked for the same so as he heard the Hadith from HARITH Ibn ABDULLAH (RA), he felt some anger that why he did not tell him that before. Note also that TAWAF-WIDA’ does not remain necessary for the woman who has her days of menses at HAJJ though she would have to perform TAWAF-ZIYARAH after these specific days. The problem arises where such woman is not able to stay till late due to some urgency; then due to the utmost necessity some ULAMA as of now do allow for her to make TAWAF-ZIYARAH with as much purity as possible for her; she would give DAMM for the discrepancy that would do to make-up for the left TAWAF and her HAJJ would be fine; she would perform all other rituals normally and those would be fine with no problem.
TOPIC 102-The Qarin may make only one Tawaf
(949)-Sayyidina Jabir (RA) said, that Allah’s Messenger (PBUH) performed the Qiraan (which combines) Hajj and Umrah. He made only one Tawaf for both. [Ibn e Majah 2973]
(950)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “One who has assumed the ihram for Hajj and Umrah should suffice with one Tawaf and Sa’i for both till he comes out of the sacred state from both.” [Ahmed 5350, Ibn e Majah 2975]
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TOPIC 103-Muhajir must tarry in Makkah for 3 days after Hajj
(951)-Sayyidina Ata ibn Hadrami (RA) reported in a marfu’ form that the Muhajir must tarry in Makkah for three days, after having observed his rites (pertaining to Hajj). [Ahmed 19006, Bukhari 1832, Muslim 441]
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TOPIC 104-What is said while returning from Hajj and Umrah
(952)-Sayyidina Ibn Umar (RA) said that whenever the Prophet (PBUH) returned from a battle or Hajj or Umrah and came across a height or an uneven place, he called the TAKBIR (Allahu Akbar) three times and said, “There is no god but Allah Who is Alone and Who has no partner. To Him belongs the dominion and for Him is all praise, and He is over all things Powerful. We return repentant, worshipping, returners for our Lord, glorifying and praising our Lord. Allah made His promise true and helped His slave and He alone routed the confederates.” [Ahmed 49603, Bukhari 1797, Muslim 1344]
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QARIN (who takes UMRAH and HAJJ together without getting out of the restrictions of the state of IHRAM until the HAJJ is over) is liable to make one TAWAF-ZIYARAH for HAJJ and UMRAH and make one SA’I for both according to the ruling of three IMAMS except ABU-HANIFA who asks to take them separately. At the beginning after HIJRAH till the conquest of Makkah, it was not allowed for MUHAJIR who had left Makkah migrating to Madinah to return there. Then after the conquest of Makkah it was allowed for them to stay there for some days and even after HAJJATUL-WIDA’, they were allowed to stay for three days more after the HAJJ. With time as the people at Makkah converted totally to Islam in the era of the Prophet (PBUH), MUHAJIR were allowed to stay there as needed; it is notable that there is no such restriction as of now though the traveler must care about the current official requirement certainly. The other Hadith tells about the recitation of the Prophet (PBUH) that was in the praise of Allah at uneven places to mark the point that whatever trouble we face treading the pathway of Islam, we would bear it keeping our total attention towards Allah. Our conquests against the unbelievers would not make us leave humbleness as we know that the True Lord is Allah only and not our power but His Will only is providing us these high successes; Al-Hamdu Lillah.
TOPIC 105-If a Muhrim dies while he is in a state of ihram
(953)-Sayyidina Ibn Abbas (RA) narrated that they were with the Prophet (PBUH) on a journey. They saw a man fall down from his camel. He broke his neck and died. He was a Muhrim. So, Allah’s Messenger (PBUH) said, “Give him a bath with water and lotus leaves, shroud him in his two garments and do not cover his head, for, he will be raised on the Day of Resurrection reciting the Kalimah or the Talbiyah.” (The narrator said the Tahlil or the Talbiyah). [Ahmed 3230, Bukhari 1849, Muslim 1206, Nasai 2710, Ibn e Majah 3084]
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TOPIC 106-If a Muhrim has eye-trouble then he may apply aloe
(954)-Nubayh ibn Wahb reported that Umar ibn Ubaydullah ibn Ma’mar had eye trouble while he was a Muhrim. He asked Aban ibn Uthman who said, “Give them a dress in with aloes. For, I had heard Uthman ibn Affan mention that Allah’s Messenger (PBUH) said, “Dress that with aloes.” [M 1204, AD 1838, N 2707]
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TOPIC 107-What if a Muhrim shaves his head in a state of ihram
(955)-Sayyidina Ka’b ibn Ujrah (RA) reported that the Prophet (PBUH) passed by him in Hudaybiyah before enterring Makkah while he was a Muhrim, kindling a fire on a vessel and lice infested his face. He (the Prophet) asked him, ‘Do they trouble you?” He said, “Yes.” So, the Prophet said, “Shave your head and feed a faraq to six poor people - and a faraq is three SA’- or fast three days, or sacrifice an animal (and the version of lbn Nujayh has “or sacrifice a goat).” [Bukhari 921, Muslim 80]
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When some HAJI dies at the state of IHRAM, the ruling of SHAFA’I and AHMED is that his IHRAM remains intact and he would be given the funeral with unstitched clothes, his hair would not be covered and no perfume would be put onto him. However, taking other Ahadith that do not show any particular feature for HAJI dying at the state of IHRAM, MALIK and ABU-HANIFA ask to give him the normal funeral as given to others; they take the matter reported here at the narration-953 as specific dealing of the Prophet (PBUH) with the man. Medicine at IHRAM is no problem but whatever is applied to the body, it must not be perfumed; if the HAJI applies the perfumed medicine or the scented soap but only for few times at space of a finger or two during the HAJJ then he would pay FIDYAH (payment of some amount in charity) but if he makes the excessive use of them in time and space then it would cause him to become liable to provide DAMM for it; the FIDYAH also occurs for the cutting of two or three nails while in the state of IHRAM performing the HAJJ. The charity amount must be counted by the maximum value of 3 X 3.2 kilograms of wheat as one SA’ is equivalent to either 2.2 Kg or 3.2 Kg; see the note at H-627. Note that 3.2 Kg in today’s terms is the better amount to take at all narrations of JAME’ TIRMIDHI where the SA’ is mentioned except for the measurement of exemption in USHR that is addressed in the Ahadith-626 & 627, where the figure as exempted would remain 2.2 kg and Allah knows better. When the HAJI shaves his head without any valid reason at the state of IHRAM, he would pay DAMM for it necessarily; that is the sacrifice of an animal. This last Hadith explains the verse of the Holy Book Quran specifying the quanity of the FIDYAH mentioned there; it says, “And complete the HAJJ or UMRAH in the service of Allah. But if you are prevented (from completing it), send an offering for sacrifice, such as you may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp (that necessitates shaving), in FIDYAH (compensation) either fast, or feed the poor, or offer sacrifice; and when you are in peaceful conditions, if any one wishes to continue the UMRAH on-to the HAJJ, he must make an offering, such as he can afford, but if he cannot afford it, he should fast three days during the HAJJ and seven days on his return, making ten days in all. This is for those whose household is not in (the precinct of) the Sacred Mosque. And fear Allah, and know that Allah is strict in punishment” (2:196).
TOPIC 108-Shepherds permitted to make Rami alternate days
(956)-Abu al-Baddah ibn Aasim ibn Adi reported from his father that the Prophet (PBUH) gave consession to the shepherd to cast pebbles one day and skip the next day. [Ahmed 23835, Abu Dawud 1976, Nasai 3068, Ibn e Majah 3036]
(957)-Abu al-Baddah ibn Aasim ibn Adi reported from his father that Allah’s Messenger (PBUH) allowed the camel-herds to not stay in Mina and to cast pebbles on the day of sacrifice and after that make rami of two days together after the day of sacrifice on one of the days. MALIK said, I imagine that he said, “On the first of those days and then on the day of departure.” [Ahmed 23837, Al 1975, Nasai 3069, Ibn e Majah 3037]
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TOPIC 109-No caption
(958)-Sayyidina Anas ibn Malik (RA) narrated that Sayyidina Ali came to Allah’s Messenger (PBUH) from Yaman. He asked, “What intention have you formed?” He said, “I have formed the same intention that Allah’s Messenger (PBUH) has formed.” He said, “If I did not have with me the HADI then I would have come out of the ihram.” [Bukhari 1558, Muslim 1250]
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TOPIC 110-The day of the HAJJ AKBAR
(959)-Sayyidina Ali said that he asked Allah’s Messenger (PBUH) “What day is the Hajj Akbar (the greater pilgrimage)?” He said, “On the day of sacrifice (10th Dhul Hajjah).”
(960)-Sayyidina Ali (RA) said, “The day of the Hajj Akbar is the day of sacrifice,” and he did not trace the Hadith to the Prophet (PBUH).
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The narration-956 (and also 957) permits the sheperds to skip one day for Rami and that allows them to make the RAMI-JIMAR on twelfth for two days skipping the eleventh day. Note that it is SUNNAH to spend the night of 11th and 12th in MINA yet the Prophet (PBUH) did allow its omission. The HAJI might make the intention for HAJJ taking IHRAM without specifying what type of HAJJ he intends as ALI (RA) had done; however, he must specify its type before the visit to the holy KA’BAH. Note that the eighth day of ZIL-HAJJAH (also written as DHUL-HAJJAH) is named the day of MINA, ninth is named as ARAFAH, tenth is named as NAHR (sacrifice), eleventh is named as QARR, twelfth is named NAFAR-AWWAL and thirteenth is named as NAFAR-THANI; the last three are also named AYYAM-TASHRIQ together though all days of HAJJ are sometimes loosely termed as such. The Holy Book Quran says, “And an announcement from Allah and His Messenger, to the people (assembled) on the day of HAJJ-AKBAR (the Great Pilgrimage), is that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then you repent, it is best for you; but if you turn away, know that you cannot frustrate Allah. And proclaim grievous penalty to those who reject Faith” (9:3). Here the day of HAJJ-AKBAR means the day of NAHR that is the tenth of ZIL-HAJJAH, the day for the Eid of sacrifice.
TOPIC 111-About the istilam of the two Rukns
(961)-Abu Ubayd ibn Umayr reported from his father that Sayyidina ibn Umar used to crowd (stop) at the two corners. So, he said to him, “O Abu Abdur Rahman! Do you stop at the two corners making a crowd? I have not seen any of the Prophet’s (PBUH) companions stop here.” He said, “If I do that then I had heard Allah’s Messenger (PBUH) say, ‘The touching of these two is an atonement of sins’. And I had heard him say, ‘If anyone makes circuit of this House seven times and counts them then it is like setting a slave free’. And, I had heard him say, ‘Hardly is a foot put down (during Tawaf) and the other raised but Allah obliterates by it a sin from him and a pious deed is recorded for him’.” [Ahmed 5706]
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TOPIC 112-About talking during Tawaf
(962)-Sayyidina Ibn Abbas (RA) reported that the Prophet said, “The Tawaf round the House is like the Salah except that you converse during it (the Tawaf). And, he who converses must not do so except with good words.”
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TOPIC 113-About the Black Stone
(963)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said concerning the (Black) stone, “By Allah! Allah will raise it on the Day of Resurrection such that it will have two eyes with which it will see, and a tongue whereby it will speak to give testimony over those who made its Istilam with truth, (meaning touched it or kissed it truly).” [Ibn e Majah 2944]
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IBN-UMAR used to have high concern to touch the two corners of the holy KA’BAH that were RUKN-YAMANI and the corner with HAJR-ASWAD. The holy stone HAJR-ASWAD has been given the power by Allah at the world to draw-out the adverse impressions of minor sins of the past of persons touching it (touching of it is called ISTILAM); it guides them not to fall in major sins in the future if their HAJJ is accepted; it would be given power of speech at the Day of Judgment so that it could bear witness where necessary for or against someone. UMAYR, the father of ABU-UBAYD, enquired IBN-UMAR about his act of touching these two corners and he narrated the Hadith about the excellence of touching these two that this act eliminates a minor sin and records a good deed for the person who does it with their respect in love of Allah. HAJI must not speak during TAWAF of the Holy KA’BAH though where necessary, his speech must remain brief and highly decent; at that time the best thing for the HAJI is to recite the name of ALLAH including especially DUA of HAJJ that has been mentioned in the Holy Book Quran at Surah BAQARAH, ---And of them there are some who say, ‘Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire’ (2:201); the HAJI must recite it as much as possible between the walk from RUKN-YAMANI to the corner of the HAJR-ASWAD; it certainly is the best DUA to recite at the first sight on the Holy KA’BAH; Al-Hamdu Lillah.
TOPIC 114-No Caption
(964)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) used to apply to himself while he was a Muhrim olive oil which was not perfumed. [Ahmed 4783, Ibn e Majah 3083]
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TOPIC 115-No Caption
(965)-Sayyidah Ayshah (RA) reported that she used to carry the water of Zam-Zam with her. She reported that Allah’s Messenger PBUH (also) carried Zam-Zam water.
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TOPIC 116-No Caption
(966)-Abdul Aziz ibn Rafay narrated that he asked Sayyidina Anas (RA), “Narrate to me something of what you learnt from Allah’s Messenger (PBUH); where did he say the ZUHR on the day of Tarwiyah (8th Zul-Hajjah)?” He said, “At Mina.” He asked, “And where did he pray the ASR on the day of departure?” He said, “At Abtah.” And he said, “Do as your chiefs do.” [Bukhari 1763, Muslim 1309, Abu Dawud 1912, Nasai 2994]
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Respectable TIRMIDHI (may Allah put His blessing on him) provided Ahadith to us at the beginning of this booklet about the rulings for Makkah, IHRAM and general issues about HAJJ; then he provided Ahadith in sequence for the rituals of HAJJ at this booklet and now he ends the Booklet of HAJJ with some Ahadith without captions as these are Ahadith that give the final touch to it; Al-Hamdu Lillah. The first of Ahadith here guides that the Prophet (PBUH) used to apply pure olive oil (that was not perfumed) on him and that is how the three IMAMS take this issue who rule for its permission except for ABU-HANIFA who does not appreciate this pointing out that H-964 is weakly-narrated. It is good for the HAJI to take ZAM-ZAM water on person to the place he belongs to and airlines provide service to it with pleasure with co-operation of the officials at Makkah (& Jeddah) and manage to deliver the ZAM-ZAM to the destination of the HAJI as of now; this water came out from the well that sprung by the frantic search of Sayyidah HAJIRAH (Salam on her) at the thirst of her son ISMAEL (Salam on him) some 4000 years back from now; it was buried for about a century but then found again just a year or two before the birth of the Prophet PBUH. It still is gushing out well and it certainly is cure to some physical ailments too; Al-Hamdu Lillah. As for the comment at the last narration here, it is much interesting to note that respectable TIRMIDHI started this booklet by a narration that told us that the most cruel people had attained authority in the Muslim people (they were not only displeased to hear the truth but used to challenge it without any shame) and this last narration also indicates their negativity as ANAS-RA advised Abdul-Aziz to follow his chiefs as to challenge the practice of those unjust rulers under which the rituals of HAJJ were taking place at that time (and who were not much interested in SUNNAH) might have caused more chaos in Muslims. These bad people feared that their adverse attitude to SUNNAH might flare-up such anger among Muslims that might become high threat to their worldly status so that only checked them not to try to introduce changes to the Islamic Commands; it is notable that an evil person associates his respect with some outside material so if he loses that, he loses all he has; he has nothing worthy inside him to give him value even to his own-self. Note that ANAS was one of the very last SAHABA of the Prophet (PBUH) as he lived for more than 100 years of age, most of it spent exclusively in learning and teaching of the Islamic issues; Al-Hamdu Lillah.
10- BOOK OF FUNERALS (77 topics)
TOPIC 1-About reward against illness
(967)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger said, “If a Believer is pricked by a thorn or afflicted by what is above that then Allah raises him a rank against that and obliterates from him a sin.” [Ahmed 26437, Muslim 2572]
(968)-Sayyidina Abu Sa’eed Khudri (RA) narrated that Allah’s Messenger (PBUH) said, “Nothing afflicts a Believer like fatigue, grief, chronic illness or worry that worries him but Allah expiates with that his sins.” [Bukhari 5641, Muslim 2573]
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From here, we have the booklet of funerals and respectable Tirmidhi has brought Ahadith in sequence to provide many aspects to death. Starting from pains that a person has, he brings Ahadith related to visiting the sick that is told for the persons around; and not to wish for death that is told for the person in pains. Then come Ahadith that ask the persons around to make DUA for the sick while the sick must make his will about his possessions when he finds the recovery hard; his will must only remain to the one-third of his total property. Then Ahadith relate to how must the people around provide farewell to him and how must he bear his pain. Then Ahadith tell us that the people around must give him hopes for betterment in the world ahead he is leaving for, reciting the verses of the Holy Book Quran and the person who is much near to his death, must prepare for it with the hope to get the mercy of Allah yet fearing his wrath, reciting the verses of the Holy Book Quran if he is able to manage that; hope and fear, when they are towards Allah with His love, make the person MUTTAQI (the true servant of Allah). Then Ahadith indicate the obligations of the persons around that they must bear his departure with patience though crying due to grief without screams is not disallowed; they must care about the bath to his body and his coffin refraining from screaming in announcement of his death as was the manner of many people in JAHILIYYAH. Ahadith then tell about the funeral-SALAH and taking the coffin to the graveyard and then they cover the matters in general related to funerals like the funeral-SALAH in absence of the coffin of the deceased and like the situation where the deceased has debts upon him or her. This presentation enfolds many issues that relate to funerals and respectable TIRMIDHI is certainly worthy of much praise on this presentation. The booklet opens with the Hadith related to pains of the sick telling that any pain to the Muslim that practices Islam, brings promotion in his rank as a good deed is written for him on that and one of his minor sins is also eliminated from his work-sheet. Another Hadith at the topic tells that a righteous person might have four troubles; two being at the physical side that are fatigue from an acute illness and affliction from a chronic disease and two being at the spiritual side that is the grief on the wrongs done and the worry that such things might occur in the future. All these troubles become expiation to his sins and Allah provides ways to him if he is sincere to Islam to get His blessing by his Belief and by all his good deeds that he does according to that Belief; Al-Hamdu Lillah.
TOPIC 2-Paying a sick visit
(969)-Sayyidina Thawban (RA) reported the Prophet (PBUH) as saying, “When a Muslim pays a sick visit to his brother Muslim, he does not cease to pick up the fruits of Paradise.” [Ahmed 22470, Muslim 2568]
(970)-Muhammad ibn Wazir Wasti reported from Yazid ibn Harun, from Aasim Ahwal from Abu Qilabah, from Abu Ash’ath, from Abu Asma, from Thawban, from the Prophet a similar Hadith with these many more words, (He was asked, ‘What is khurfah of Paradise? He said, “To collect the fruit”). [Muslim 2568]
(971)-Thuwayr reported his father as saying that Sayyidina Ali held him by his hand and said, “Come, let us pay a sick visit to Husayn.” There they found Sayyidina Abu Musa (RA) with him. Sayyidina Ali asked him, “Have you come to pay a sick visit, O Abu Musa, or just a regular visit?” He said, “I have come to visit the sick.” So, Ali said, “I heard Allah’s Messenger (PBUH) say that ‘If a Muslim pays visit to a sick Muslim in the morning, seventy thousand angels pray for him till evening, and if he pays him the sick visit at night then seventy thousand angels pray for him till morning, and there is (also) a garden for him in Paradise’.” [Abu Dawud 3098, Ibn e Majah 1442]
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TOPIC 3-About prohibition to wish for death
(972)-Harithah ibn Mudarrib reported that he went to Khabbab (RA) who had branded his stomach (for some reason). He said, “I do not know of any companion of the Prophet (PBUH) who has faced as many trials as I have. In the times of Allah’s Messenger, I did not have even a dirham but now there are forty thousand dirhams in my house. Were it not that Allah’s Messenger (PBUH) had disallowed us to wish for death, I would have wished for it.” [Ahmed 21116, Bukhari 2246, Muslim 2681]
(973)-Ali ibn Hujr reported this Hadith from Ismail ibn Ibrahim from Abdul Aziz ibn Suhayb from Anas ibn Malik (RA) who from the Prophet (PBUH). [Bukhari 2245, Muslim 2680]
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To pay visit to the extremely sick who had been the good companion to him, is soothing to that sick person and it gives high good returns to the visitor as if he is collecting fruits from JANNAH; it is as if he has been given entry there and he is taking the good things fast from there lest the time ends and he is asked to leave; the narration from Ali (RA) elaborates the point. The sick person must not make DUA for death even when he is in high pain but he must seek such manner for cure that Islam does not disallow so that the pain ceases to pressurize his nerves and so that he might go on with his normal routine of life; the point to note is that death is inevitable and it would certainly occur whenever its appointed time does come to the man.
TOPIC 4-About supplication for the patient
(974)-Sayyidina Abu Saeed (RA) reported that Sayyidina Jibril (RA) came to the Prophet and asked, “O Muhammad, do you have a complaint?” He said, “Yes” He said, “In the name of Allah, I put a spell on you against everything that may harm you, against the evil of every person and every envious eye. In the name of Allah, I cast a spell on you and may Allah cure you.”
(975)-Abdul Aziz ibn Suhayb reported that he and Thabit Bunani went to Sayyidina Anas (RA). Thabit said, “O Abu Hamzah, I have a complaint (of illness).” So, Anas (RA) said, “Shall I not apply a charm to you with the spell of Allah’s Messenger?” He said, “Certainly.” So, he prayed, “O Allah, Lord of the people, Remover of the suffering. Heal, for You are the Healer. There is no healer except You. Give a healing that leaves no sickness.” [Bukhari 2265, Abu Dawud 3890]
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TOPIC 5-Encouragement to draw a will
(976)-Sayyidina Ibn Umar reported that Allah’s Messenger (PBUH) said, “It is upon every Muslim who possesses something for which he should leave instructions that he should not let two nights pass without writing a will about it?.” [Ahmed 5197, Bukhari 1314, Muslim 1627, Ibn e Majah 2699, Abu Dawud 2862]
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TOPIC 6-Drawing a will for one-third or one fourth of property
(977)-Sayyidina Sa’d bin MALIK (RA) said that during my illness, Allah’s Messenger (PBUH) visited me and asked me, “Have you willed.” I said, “Yes.” He asked, “How much property?” I said, “All my property, in Allah’s cause.” He said, “What have you kept aside for your children?” I said, “They are rich and happy.” He said, “Make a will for one-tenth (leaving one-ninth for your children).” But I did not cease to diminish their share till he said, “Make a will for one-third though that is much.” Abu Abdur Rahman said, “We wished that he should lower down on one-third because of the saying of Allah’s Messenger that one-third is too much.” [Muslim 1628]
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The visitor or the person around might cause the pain of the sick to diminish by making DUA for him; he might even get better insha-Allah. He must recite the KALIMAH if he sees that the afflicted person might depart any time now and this would insha-Allah cause the man leaving away to recite it too. The man leaving the world must make his will clearly that must remain upto one-third of his possessions as the other two-third would go to his heirs for whom he is not allowed to make the will; their shares are specified in the Holy Book Quran. It is better that he leaves all his possessions to heirs if they are needy because to make the will for anything at possession is not obligatory.
TOPIC 7-What to encourge the dying to say and to pray for him
(978)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet said, “Encourage those of you who are near to death, to say ‘there is no god but Allah’.” [Ah 10993, M 916, AD 3117, N 1822, Ibn e Majah 1445]
(979)-Sayyidah Umm Salamah (RA) said, Allah’s Messenger (PBUH) said to us, “If you go to a sick person or (at a funeral of) a dead person then speak a good word, for the angels say Aameen to what you say.” When Abu Salamah (RA) died, I went to the Prophet (PBUH) and said, “O Messenger of Allah, Abu Salamah has died.” He said, “Say ‘O Allah, forgive me and forgive him. And give me better than this (loss)’.” So, Allah gave me one who was better than him and that is Allah’s Messenger (PBUH).
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TOPIC 8-About pangs of death
(980)-Sayyidah Ayshah (RA) said, “I saw Allah’s Messenger (PBUH) while he was dying. He had a bowl of water by him. He put his hand into it and then wiped his face with water. Then he said, ‘O Allah! Help me to bear the pangs of death and the agonies of death’.” [Ahmed 24535, Ibn e Majah 1623]
(981)-Sayyidah Ayshah (RA) said, “I do not envy anyone an easy death after what I have seen of the severity of the death of Allah’s Messenger (PBUH).” [Bukhari 4446, Nasai 1826]
(982)-Alqamah (RA) narrated that he heard Abdullah (RA) narrate that I heard Allah’s Messenger say, “Surely, the soul of the believer goes out in his perspiration. And I do not love a death like the death of the donkey.” Someone asked what the death of the donkey was and he said, “An instant death.”
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The person around the dying person must recite the KALIMAH softly but apt to hearing for the person leaving the world so that he might recite it too insha-Allah. He must convey his good wishes for the departed person to all those who do have grief on his departure. The dying person must bear his pain with patience and try to keep his attention towards Allah as much as possible for him; the pain is only for the time-being for the Muslim and it does not actually occur at the time of death but it occurs for some period before it only; the Prophet PBUH did bear that pain most patiently as we know by Ahadith and the words reported here as the statement of Sayyedah AYESHA (RA) that ‘I have seen of the severity of the death of Allah’s Messenger (PBUH)’ are most certainly an exaggeration to that situation. Death is inevitable and the practicing Muslim does certainly need even more attention near to his death towards Allah than what he had kept towards Him all his life; Al-Hamdu Lillah.
TOPIC 9-No Caption
(983)-Anas ibn Malik (RA) narrated that Allah’s Messenger said, “When the two guarding angels go up to Allah with what they have recorded by day or night and Allah finds in the first of the record and in the last of it that which is good, He says, ‘Be you witnesses that I have forgiven My slave what is between the two ends of the record’.”
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TOPIC 10-No Caption
(984)-Abdullah ibn Buraydah (RA) reported on the authority of his father that the Prophet (PBUH) said, “The Believer dies with sweat on his forehead.” [Ahmed 23109, Nasai 1827, Ibn e Majah 1452]
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TOPIC 11-No Caption
(985)-Sayyidina Anas (RA) reported that the Prophet (PBUH) visited a young man who was dying. He asked, “How do you find yourself?” He said, “By Allah, O Messenger of Allah! I have hope in Allah. I am fearful because of my sins.” Allah’s Messenger (PBUH) said, “These two things (hope and fear) do not combine in the heart of a Believer but Allah grants him what he hopes for and protects him from what he fears.” [Ibn e Majah 4261]
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The persons around must care to give hopes to the man who is leaving the world and the dying good person must understand that he would bear the death for the time being, after which he would have total bliss insha-Allah. Even the Prophet (PBUH) bore this pain and that he did with all patience; note that it was some period before to his death and not particularly on the day of his passing away; so all Muslims must have patience at death and all of them must have hope towards Him that their good Belief and good deeds would be accepted.This hope of the Muslim at his death would dominate the fear (that brings sweat to the forehead) of the punishment for his sins that Allah would forgive him and grant His mercy to him due to the virtuous manner with which he had lived by keeping his attention towards Him only; Al-Hamdu Lillah.
TOPIC 12-Dislike for announcing anyone’s death
(986)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) said, “Keep away from announcement of death, for that is from the deeds of Jahiliyah.” Abdullah said, “Na’yun (death-notice) is announcing a death.”
(987)-Sa’eed ibn Abdur Rahman Makhzumi reported in like manner from Abdullah ibn Walid Adni, from Sufyan Thawri, from Abu Hamzah, from Ibrahim, from Alqamah. And he reported from Abdullah a non-marfu Hadith.
(988)-Sayyidina Hudhayfah (RA) is reported to have said, “When I die, do not inform anyone of my death lest this should be like a death notice. I heard Allah’s Messenger (PBUH) disallow announcing anyone’s death.” [Ibn e Majah 1476]
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TOPIC 13-Patience is shown at the beginning of shock
(989)-Sayyidina Anas reported that Allah’s Messenger said, “Patience is at the beginning of the shock.” [Ahmed 12319, Bukhari 1302, Muslim 926, Abu Dawud 3124, Nasai 1865]
(990)-Thabit Bunani reported from Sayyidina Anas ibn Malik (RA) that Allah’s Messenger (PBUH) said, “Patience is at the first shock.”
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TOPIC 14-Kissing the dead
(991)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) kissed the dead body of Sayyidina Uthman ibn Maz’un (RA). He wept, or his eyes were moist. [Ah 24220, AD 3163, Ibn e Majah 1456]
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These three topics at study actually point out that to scream-out and to beat one’s own self at the death of someone is extremely bad. In JAHILIYYAH, the people (especially the women) used to beat the head and the chest shrieking out the name of the deceased person that he has died and what a loss it is; this indecent announcement was disallowed by the Prophet (PBUH) though just the formal information about someone’s death is not disallowed. The indecent attitude at someone’s death is not to be justified even by the statement that the loss of the deceased man is such awful loss that the control to self is extremely difficult; his death would certainly affect many of his near-ones adversely but they must show patience that actually is the name of control to self at the beginning of the grief only; with time the wound would heal. However, when the tears come to eyes by the genuine feelings of the grief at the time without any shrieks or beatings to the physique, it is not an objectionable attitude.
TOPIC 15-About giving bath to the dead
(992)-Sayyidah Umm Atiyah (RA) narrated that one of the daughters of the Prophet (PBUH) died, so he said, “Wash her an odd number of times, three, five or more than that if you think fit. And wash her with water and lotus leaves, and put camphor, or some of it in the last bathing. When you have finished, inform me.” So, when we had finished, we informed him and he gave us his lower garment, saying, “Wrap her in it.” Umm Atiyah narrated that we braided her hair in three plaits. Hushaym said, “I think that she also narrated that we put them behind her back.” Hushaym said that Khalid reported from Hafsah and Muhammad and they from Umm Atiyah (RA) that she narrated that Allah’s Messenger (PBUH) said to us, “Begin with the right side and the limbs on which ablution is performed.” [Ahmed 27368, Muslim 939, Abu Dawud 3142, Ibn e Majah 1458]
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TOPIC 16-About applying musk to the dead
(993)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet (PBUH) was asked about musk. He said, “It is the best of your perfumes.” [Ahmed 11311, Muslim 18, 19, Abu Dawud 3158]
(994)-A similar Hadith is reported by Mahmud ibn Ghaylan who reported from Shu’bah who reported from Khulayd ibn Ja’far.
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TOPIC 17-Having a bath after washing the dead
(995)-Sayyidina Abu Hurayrah reported that the Prophet said, “There is bath after bathing the dead and ablution after carrying him.” [Ahmed 7693, Abu Dawud 3161]
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These topics relate to giving the bath to the body of the deceased and AHMED takes WUDHU necessary for that. Others do not take WUDHU necessary yet they do rule that to take a bath to give that bath is better (MUSTAHAB); though even that is not necessary. The daughter of the Prophet (PBUH) mentioned at the Hadith is ZAYNAB (RA) and the Prophet provided the lower garment for ease at the grave for her as the pleasure or the torment both commence from the grave. Note that it is not necessary to make plaits of hair for women when they are dead and this was specific to ZAYNAB (RA) that the Prophet (PBUH) had commanded; the hair of the deceased woman if they are long would be brought in front and left; she would be shrouded in five clothes that are long KAMEES, lower garment, a long sheet of cloth, a cloth as scarf binding the hair and a cloth that ties over the chest, all in white. For men, the first three are enough for the shroud for the dead body according to ABU-HANIFA (taking it as SUNNAH) while MALIK asks for five clothes even for men substituting a turban for the scarf and a sheet for the chest-band. Bathing of the dead body must start from the right proceeding slowly with all the parts with as much covering of the private parts as possible; men that give bath to the man’s body must insert hand beneath the cloth for washing the private parts and the women that give bath to the woman’s body must also care about it. The water would be scented with camphor and there would be some of musk applied after the body had been shrouded with the necessary clothing; note that the genuine musk is highly expensive and not necessary to apply; note also that the clothing to the dead body must be white, simple and inexpensive. The person who gives bath to the body of the deceased would take bath after the completion of the task (but it is not necessary); his fine WUDHU would do as the substitute to his bath.
TOPIC 18-About shrouding
(996)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Dress yourselves in your white garments, for, they are the best of your garments, and shroud your dead in them.” [Ahmed 2479, Abu Dawud 3878, Ibn e Majah 1472]
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TOPIC 19-No Caption
(997)-Sayyidina Abu Qatadah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you is the guardian of his (dead) brother, he must give him the best shroud.”
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TOPIC 20-How many pieces made up the Prophet’s shroud
(998)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) was shrouded in three white Yamani garments, neither a shirt nor a turban was among them. She was reminded of their (people’s) saying that there were two garments and a striped cloak. She said, “A cloak was brought, but returned and he was not shrouded in it.” [Ah 26008, Bukhari 1271, M 941, AD 3152, Ibn e Majah 1469]
(999)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) shrouded Sayyidina Hamzah ibn Abdul Muttalib (RA) in one woollen garment.
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It is necessary to see that the clothing to the deceased person is white, simple and inexpensive; all three clothes with which the dead body is shrouded (five for the dead body of the woman) is clean; note that the “best shroud” mentioned here, does not mean expensive as that goes against the guidance that is given in this issue. When the cloth is insufficient as was the case at UHUD where HAMZA fell achieving SHAHADAH, it is FARDH to cover the SATAR (private parts that must remain hidden) with it and then as much of the body as possible.
TOPIC 21-Preparing meal for the family of the dead
(1000)-Sayyidina Abdullah ibn Ja’far said that when news arrived of the martyrdom of (Sayyidina) Ja’far (RA) the Prophet (PBUH) said, “Prepare meal for the family of Jafar, for they have heard what occupies them.” [Ahmed 1751, Abu Dawud 3132, Ibn e Majah 1610]
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TOPIC 22-Forbidden to beat face and tear garments at distress
(1001)-Sayyidina Abdullah (RA) reported from the Prophet (PBUH) that he said, “He is not of us who tears the front of his garment and beats his cheeks and cries out the cries of the jahiliyah.’ [Ah 4111, Bukhari 3519, M 103, N 1860, Ibn e Majah 1584]
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TOPIC 23-About wailing
(1002)-Rabi’ah Asadi narrated that a man of the Ansars, Qarazah ibn Ka’b, died. The people wailed over him. Mughirah ibn Shu’bah climbed on the pulpit, praised and glorified Allah and said, “What has wailing to do in Islam? I had heard Allah’s Messenger (PBUH) say, ‘If anyone is wailed over then he will be punished’.” [Ahmed 18265, Bukhari 1291, Muslim 933]
(1003)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Four things of the jahiliyah, people of my ummah will not abandon, wailing, taking pride over line of descent, believing that infection and mangy camel cause hundred to get the same so who infected the first, and that it rains because of movement of the heavenly body (the Moon).” [Ahmed 9376]
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Although nowadays, the meal is prepared for all persons that attend the funeral generally by the family members of the deceased person yet it actually is the liability of his relatives (and even his neighbors) to prepare some food for his family members and for all persons that attend his funeral; that is why ULAMA rule in general that the family members of the deceased would not prepare the food for persons that attend the funeral; however, if they do provide for foods (that is much ordinary foods and its amount is not paid from the left resources of the deceased person) to persons that attend it and care to provide the needy too from it, it should better not be designated as BID’AH so the persons that attend there might eat from it; but to provide foods at the third day or at the fortieth day from the death of the deceased person certainly is BID’AH that everyone must avoid and Allah knows better. Note that it is disallowed to cry screamingly over some deceased person though tears that come to eyes due to high emotions without any complaint (and screams) are not blameworthy. In the period of Jahiliyyah (the era that was before the Prophet PBUH invited towards Islam), there were women who made much commotion on the death of someone in the family and sometimes these women included those that had the profession to cry screamingly over the deceased; they were especially employed to serve at the occasion to create havoc by their shrieks beating their heads and chests indecently. H-1002 tells us that the deceased person feels torment when someone cries over him; Sayyidah Ayesha (RA) took this as some misunderstanding on the part of IBN-UMAR-RA (who has also narrated a Hadith with this meaning; see H-1006 ahead) as she had understood the matter in the manner that when the Prophet (PBUH) saw that the relatives of a Jew man were crying screamingly over him, he mentioned the situation just as statement for the fact that they are crying and he is being punished at the grave; Sayyidah Ayesha indicated that this is against the teaching of the Holy Book Quran too that the deceased person gets punished due to the doings of his relatives; it is notable that there are narrations by other SAHABA too that convey the same message that IBN-UMAR has narrated. This complexity is not difficult to resolve as ULAMA have remarked that the deceased person if he used to be happy on crying screamingly over deceased persons when he was alive (and this same thing now happens to his own dead body), he would be tormented for his own acceptance of the wrong yet if he had shown his disapproval about it at his life, he would not receive any punishment for such commotion on his death insha-Allah and Allah knows better. As for H-1003, it tells that though the Prophet has prohibited four things, those would remain present somewhere even if that is in some small faction of his UMMAH; it is the wailing with shrieks on the deceased person, taking pride on the high status by birth, considering the spread of disease by infections and indicating astrological reasons to rains. Please note that all these four things relate to the birth or to the death (note that the rain on an inactive land has been mentioned in the Holy Book Quran at many places as the blessing that brings it to life; it compares this to the giving of the life to the dead at the Day of Judgment by Allah; see Surah BAQARAH-164; Surah AARAAF-57; Surah NAHAL-65; Surah ANKABUT-63; Surah RUM-24 and other places); in addition, all these four have some detail that brings each of them come-out of the effect of JAHILIYYAH (the era of ignorance before Islam took hold). The detail pertaining to the matter is that it is not objectionable to weep without screams on the dead due to genuine grief; it is not objectionable to respect the high status of birth (especially being SAYYID; see the note at H-657) when the person at such status adheres highly to the Islamic Teachings that increases the quality of the caliber of his good deeds (though the high birth is secondary only to such adherence and to mention it with pride is still disallowed); it is not objectionable to accept the cause of an infectious disease as related to the bug that caused it when the acceptance does include the recognition of the fact that it only occurred due to the weak response of the immune system of the man (if the bug only is responsible then everyone at the specific infected area would certainly have it; it is notable that the study of Psychology too as is prevalent at the west disregards in practice that there is an amazing power named FITRATH by Islam to combat the adverse impression of heredity and environment at the individual level and to combat all wrongs at the collective level, inside the man; see also H-2150), it is not objectionable to indicate physical reasons by the study of atmosphere that rains fall due to such reasons yet there must necessarily remain care that it actually is the will of Allah by which everything occurs and that also includes the rainfall; note that there are twenty-seven mansions at the orbit of the Moon in each of which, the Moon has different effect astrologically. Note also the point with most clarity about the last two matters (that relate to the acceptance of physical concepts about infectious diseases and about the rainfall) that if the person believes totally that Allah only is the Performer of all acts (and that also includes causing infectious diseases and causing rains to fall), it is not of much consequence what views he holds about the physical reasons he finds for these phenomena because even if he errs in understanding the physical reasons truly by which Allah does His works, his basis still is totally correct; Al-Hamdu Lillah.
TOPIC 24-Weeping loudly on someone’s death
(1004)-Saalim ibn Abdullah reported on the authority of his father that Sayyidina Umar ibn Khattab reported Allah’s Messenger as saying, “The dead is punished because of the weeping over him of his folks.” [Ah 386, Bukhari 1292, M 927, N 1849, Ibn e Majah 1593]
(1005)-Musa ibn Abu Musa Ash’ary reported on the authority of his father that Allah’s Messenger (PBUH) said, “If anyone dies and his mourner gets up and says, ‘O the mountain’, ‘O the chief’, or something like that then two angels are put over the dead who beat him on the chest asking him if he was like that.” [Ahmed 19737, Ibn e Majah 1594]
(1006)-Sayyidina Ibn Umar reported that the Prophet (PBUH) said, “The dead is punished because of the weeping of his family over him.” (On hearing this), Sayyidah Ayshah (RA) said, “May Allah have mercy on him. The dead is not punished, but he has misunderstood. Allah’s Messenger (PBUH) only said about a Jew who had died that the dead is being punished and his folk are weeping over him.” [Ahmed 288, Bukhari 1286, Muslim 928, Nasai 1853]
(1007)-Sayyidina Jabir ibn Abdullah (RA) narrated that the Prophet (PBUH) took the hand of Abdur Rahman ibn Awf (RA) and went with him to his son Ibrahim (RA). He found him dying. So, the Prophet (PBUH) took him in his lap and wept. Abdur Rahman ibn Awf said, “Do you weep? Have you not disallowed us to weep?” He said, “No. But, I disallowed two foolish noises-clawing at the face, weeping and tearing garments; and wailing and shrieking like the devil (Rannatu-Shaytan).”
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TOPIC 25-More on it
(1008)-Amrah narrated that Sayyidah Ayshah (RA) was told that Ibn Umar (RA) said, “The dead will be punished for the weeping of the survivors.” She (Sayyidah Ayshah) said, “May Allah forgive Abu Abdur Rahman (Ibn Umar). Surely he has not lied, but has forgotten (or is mistaken). It happened that Allah’s Messenger (PBUH) had passed by a (deceased) Jewess over whom they were weeping. He had said then that they are weeping while she is being punished in her grave.” [Ahmed 24812]
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TOPIC 26-Walking ahead of the coffin
(1009)-Saalim reported from his father that he said, “I saw the Prophet, Abu Bakr and Umar walk ahead of the funeral.” [Ahmed 4539, Ibn e Majah 1482, Abu Dawud 3179, Nasai 1943]
(1010)-Hasan ibn Ali Khalal, reported from Amr ibn Aasim, from Hammam from Mansur, Bakr Kufi, Ziyad and Sufyan, all of whom from Zuhri who from Saalim that he heard his father say, “I saw the Prophet, Abu Bakr and Umar walk ahead of the funeral.”
(1011)-Abd ibn Humayd reported from Abdur Razzaq from Ma’nar from Zuhri that he said, “The Prophet (PBUH), Abu Bakr (RA) and Umar (RA) used to walk ahead of the funeral.”
(1012)-Sayyidina Anas ibn Malik (RA) said, “Allah’s Messenger (PBUH) walked ahead of the funeral, as did Abu Bakr, Umar and Uthman. [Ibn e Majah 1483]
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H-1007 points out that at the time of sorrow, it is not right to shriek, tear clothes and beat the head & the chest that women did at the era of JAHILIYYAH before Islam took hold; also, at the time of happiness, it is not right to shriek like the people do (especially the women) at the fast music nowadays in glee as that also is RANNATU-SHAYTAN; both these shrieks that take place at the sorrow and the glee respectively are highly wrong; Islam asks for high sobriety at times when emotions might run high. Please see the note at the H-1286 for the ruling of music as it is not prohibited outright but needs the check on emotions just as weeping on the deceased without any screams (or any indecent behavior) is not HARAAM when the person does experience some high grief.
TOPIC 27-Walking behind the funeral
(1013)-Sayyidina Abdullah ibn Mas’ud (RA) narrated that we asked Allah’s Messenger about walking behind the funeral. He said, “Not more than a trot (that is walk slower than running). For, if he was pious then you will consign him soon (to the grave) and if he was evil then only the people of the Fire are kept away. The funeral is followed and it does not follow. He who walks in front of it is not of us.” [Ahmed 3734, Abu Dawud 3184, Ibn e Majah 1484]
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TOPIC 28-It is Makruh to ride behind the funeral
(1014)-Sayyidina Thawban narrated that we went to a funeral with the Prophet (PBUH) and we saw people riding. So he said, ‘Do you not feel ashamed that while the angels of Allah are on their feet and you are on the backs of the beasts.’
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TOPIC 29-About permission to ride
(1015)-Simak ibn Harb reported having heard Sayyidina Jabir ibn Samurah (RA) say, “We were with the Prophet (PBUH) in the funeral of Ibn-Dahdah, and he was on a horseback and it was at a mild running pace. We were around him and so he drove it at a small pace.” [Ah 20877, M 965, AD 3178, N 2022]
(1016)-Sayyidina Jabir ibn Samurah (RA) narrated that the Prophet (PBUH) followed the funeral of Ibn-Dahdah walking and returned on horseback.
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Although it is allowed both ways, to walk behind or walk ahead of the dead body, when it is moved towards the place of funeral-SALAH or towards the graveyard yet it is better to walk behind it; one should not ride behind the dead body though after the burial, it is no problem if one takes a ride back. Note that in the current era, if the dead body is transferred in a vehicle then its fine to follow it in some vehicle but in walking, the better thing is to follow it and that also on foot only.
TOPIC 30-About hastening with the funeral
(1017)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) commanded, “Hasten with the funeral. For, if he was pious, send him soon to a better place. And, if he was evil, relieve your necks of him.” [Ah 10336, Bukhari 1315, M 944, AD 3181, N 1910, Ibn e Majah 1477]
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TOPIC 31-About martyrs of Uhud and Sayyidana Hamzah (RA)
(1018)-Sayyidina Anas ibn Malik (RA) narrated that Allah’s Messenger (PBUH) came to Sayyidina Hamzah on the day of Uhud. He stood by him and observed that he was mutilated. He said, “Were it not that Safiyah would feel bad, I would have left him as he is that animals may consume him so he would have been resurrected on the Day of Resurrection from their bellies.” The narrator continued that he then sought a sheet of cloth to shroud him in it. When it was stretched over his head, his feet were left uncovered; if his feet were covered, his head was bared. The (number of) martyrs increased while the garments became scarce. So, one, two or three martyrs were shrouded together in one and buried in one grave. Allah’s Messenger (PBUH) asked about them, “Which one of them knew more of the Quran?” He placed him (ahead) towards the Kiblah. Then Allah’s Messenger (PBUH) buried them and did not pray over them (the funeral Salah). [Ah 12302]
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The ruling is to bury the dead body as soon as possible; it is towards the blessing that the people take the good person so they must move him fast; if the dead body is of a bad person then it is better to get rid of him fast, the sooner the better. At UHUD the clothes were scarce and like MUS’AB ibn UMAYR, HAMZA also had to be shrouded in some insufficient clothing while many of Muslims that achieved SHAHADAH there, were shrouded together in twos and threes (this is not allowed normally and even here it might mean that a single cloth was torn for each to have his shroud) and buried together (that is allowed when and where necessary but with as much care as possible so as to give some necessary space to each one of them) with more respect given to the person among them who had memorized the Quran most. IMAMS have some difference on reading the Funeral-SALAH on SHAHEED (one who dies in the way of Allah at JIHAD); SHAFA’I asks not to read it on SHAHEED while AHMED considers it MUSTAHAB; the school of MALIK says not to read it when the JIHAD is in defence but to read it when it has taken place as an attack; ABU-HANIFA rules that Funeral-SALAH would be read on SHAHEED without care to any difference in JIHAD. Note that giving the bath to the body of the SHAHEED is not necessary in any case.
TOPIC 32-No Caption
(1019)-Sayyidina Anas ibn Malik (RA) said that Allah’s Messenger (PBUH) used to visit the sick, accompany the funeral, ride the donkey and accept invitation of the slave. And on the day of Banu Qurayzah he had ridden a donkey whose reins were made of peels of dates and whose saddle was also made of peels of dates. [Ibn e Majah 2296]
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TOPIC 33-No Caption
(1020)-Sayyidah Ayshah (RA) reported that when Allah’s Messenger (PBUH) died, they (the Sahabah RA) differed on (the site of) burial. So, Abu Bakr (RA) said, “I had heard from Allah’s Messenger (PBUH) what I have not forgotten. He said, ‘Allah did not take away the soul of a Prophet except at the place where He liked him to be buried’.” So, he was buried where his bed lay.
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H-1019 tells how modest the Prophet (PBUH) was as he never did anything to express how important he is; there certainly was not even little bit of haughtiness in him. He would visit his sick companions and ride donkeys even if those had simple reins and ordinary saddles while he could have many horses available if he wanted; in today’s terms it would be riding some very ordinary vehicle instead of highly expensive one; and he even accepted invitation of slaves to meet or eat some meal with them though before he raised their status, they were taken as nobodies in the society; there was no grade-consciousness in Muhammad (PBUH), the last Messenger of Allah, that he might have cared for. Note that the Islamic Teachings ask the common man to respect and obey the persons at authority when they do not go against the commands of Allah but it does not appreciate imposing grades from the persons at authority; though it is difficult to develop the proper attitudes in people in accordance to the Islamic Teachings yet the persons at authority must try that to the utmost possibility; they must not impose their importance as there is no V.I.P. culture in Islam and certainly no imposed protocol; indeed the true greatness belongs to Allah only. The Prophet (PBUH) was a simple person who led all his life in the most simple manner keeping his total attention towards Allah only; he never cared about accumulating the material assets; Al-Hamdu Lillah. The other Hadith is somewhat difficult to elucidate and it would rather be “the Prophet” indicating his own self rather than “a Prophet”; this narration-1020 here is weakly narrated and it does not have any sound version too to second it so the words here need to be handled with care; the report here provides the meaning (with the substitution of “a” with “the”) that the Prophet (PBUH) told explicitly that whenever he passes away, he must be buried at the very place from where he leaves this world; the wording seems “Allah would not take away the soul of the Prophet except at the place where He likes him to be buried”; that was done accordingly.
TOPIC 34-No Caption
(1021)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger said, “Mention the goodness of your dead and desist from their evils.” [Abu Dawud 4900]
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TOPIC 35-About sitting down before the body is lowered
(1022)-Sayyidina Ubadah ibn Samit (RA) reported that when Allah’s Messenger (PBUH) accompanied a funeral, he did not sit down till the body was lowered into the grave. A Jewish priest met him and said, “This is what we do, O Muhammad!” So, Allah’s Messenger (PBUH) sat down, saying “Contradict them.” [Abu Dawud 3176, Ibn e Majah 1545]
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TOPIC 36-Virtues of calamity if borne patiently
(1023)-Abu Sinan said that he buried his son, Sinan, while Abu Talhah Khawlani was sitting at the edge of a grave. When they were departing, he held him by the hand and said, “Shall I not give you the good news, O Abu Sinan?” He said “Certainly!” So he narrated that Dahhak ibn Abdur Rahman ibn Arzab reported to him on the authority of Abu Musa Ash’ari that Allah’s Messenger (PBUH) said, “When someone’s son dies, Allah asks the angels, ‘Did you take away the son of My slave?’ They say, ‘Yes’. He asks, ‘Did you take away the fruit of his heart?’ They say, ‘Yes’. So, He asks, ‘What did My slave say?’ They say, ‘He praised you and said that we belong to Allah and to Him is our return’. So, Allah says, ‘Build for My slave a house in Paradise and name it Bayt ul-Hamd (House of Praise)’.”
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The narration-1021 tells that it is not proper for the persons at the funeral to mention the wrongs of the deceased person but they must commemorate his good deeds; however, if someone had been at authority and had used his authority adversely being cruel to the common man then there is no problem to mention his wrongs even at that time; probably then, the other cruel people at authority might have some awareness what would happen to them when they become helpless at death. The other Hadith needs some explanation; please note that Islam does not care to do something due to opposition to someone but it has its own total set of values and we Muslims take those up in practice; Al-Hamdu Lillah. However, what the Hadith points-out is that when the non-Muslims take some detail of an act of Muslims as their holy act (especially when they are much adverse to Islam) then Muslims migh omit such detail. So it is allowed to sit down when the dead body is lowered down from shoulders without waiting that it is lowered down into the grave. The last Hadith here at the topic informs that when the Muslim person praises Allah reading the verse of Surah-BAQARAH, “Who, when afflicted with calamity, say ‘Truly! To Allah we belong and truly, to Him we shall return’ (2:156)”, he would be given the most wonderful respect on this praise to Allah at such calamity, as Allah would provide him the residence in JANNAH (Paradise); Al-Hamdu Lillah. Please note here about H-1023 that Allah certainly knows everything and whatever He orders the angels, only that they obey but the Prophet (PBUH) sometimes stressed even the understood issues in his speech as many AARAABI (persons from villages and suburbs of Madinah), attended the gatherings at the mosque in Madinah; they were coarse in manners. So the Prophet (PBUH) took such manner of speech that had an appeal to them and due to it, he sometimes put emphasis on even an understood concept. Seeing the situation, this certainly was commendable and Allah knows better.
TOPIC 37-About the TAKBIR in the funeral Salah
(1024)-Sayyidina Abu Hurayah reported that the Prophet prayed over the Negus and called the TAKBIR four times. [Bukhari 1245, Muslim 591, Abu Dawud 3204, Nasai 1967]
(1025)-Abdur Rahman ibn Abu Layla said that Sayyidina Zayd ibn Arqam (RA) called four takbirs in their funeral prayers. But, once he called five takbirs. So, they asked him about it and he said, “Allah’s Messenger used to do like that.” [Muslim 957, Abu Dawud 3197, Nasai 1978, Ibn e Majah 1505]
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TOPIC 38-Supplication in funeral Salah
(1026)-Yahya ibn Abu Kathir reported that Abu Ibarhim Ashhali narrated on the authority of his father that when Allah’s Messenger (PBUH) led the funeral Salah, he made this supplication, “O Allah! Forgive our living and our dead, those of us who are present and those of us who are absent; the young among us and our old, and our males and our females.” Yahya said further that Abu Salamah ibn Abdur Rahman narrated on the authority of Sayyidina Abu Hurayah (RA) that the Prophet (PBUH) said like that and added thereto, “O Allah, those of us whom You spare, cause them to live on Islam and those You take away from us cause them to die on faith.” [Ahmed 23554]
(1027)-Sayyidina Awf ibn MALIK (RA) said that he heard Allah’s Messenger (PBUH) over the dead and learnt these words, “O Allah, forgive him. Have mercy on him and wash him with hail as garments are washed.” [Ahmed 24030, Muslim 963, Nasai 1979, Ibn e Majah 1500]
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TOPIC 39-Reciting al-Fatihah in the funeral Salah
(1028)-Sayyidina Ibn Abbas (RA) reported that the Prophet recited Surah al-Fatihah in the funeral Salah. [Ibn e Majah 1495]
(1029)-Talhah ibn Abdullah ibn Awf narrated that Sayyidina Ibn Abbas (RA) prayed over a dead and recited Surah al-Fatihah. I asked him and he said, “This is one of the SUNNAH (or for the completion of the SUNNAH).” [Bukhari 1335, Abu Dawud 3198, Nasai 1983]
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These topics relate to how the funeral-SALAH (that is FARDH-KIFAYAH) is offered and the notable thing is that it has four TAKBIR that means that in it, ALLAHU-AKBAR is said four times. It has no RUKU or SAJDAH but only DUA (supplication to Allah) for the deceased person, standing all the time. So it needs to say ALLAHU-AKBAR four times and to make QAYAM which has three things all being SUNNAH-MUKKADAH; these are SANA (praise to Allah), DURUD (asking the blessing of Allah on the Prophet PBUH), and DUA for the deceased person. The Prophet (PBUH) said more than four TAKBIR too at times in the Funeral-SALAH but very soon, it became the general custom to say four TAKBIR in it. The casket of the dead-body is put ahead and the IMAM stands first at its middle (for the man, he would stand a bit towards the head if he intends) then rows are made behind him; the last being the better one. The funeral-SALAH has three sessions that are recognized by TAKBIR that the IMAM says loudly. With the first TAKBIR that IMAM says, he and the followers raise hands and bind them as in all SALAH; this raising of hands is at the first TAKBIR only. Then everyone reads SANA silently in the beginning as is read in all SALAH and then the IMAM says the second TAKBIR loudly. Then the DURUD is read by all silently as is read in all SALAH and then after the third TAKBIR, the specific DUA for the deceased person is made and here, if a person has not memorized the specific DUA for the Funeral-SALAH or even if he knows that, it is allowed to recite the Surah FATIHA as DUA. When the IMAM says the fourth TAKBIR, he says the TASLIM just after the TAKBIR to end the Funeral-SALAH without giving any gap between TAKBIR and TASLIM. There is some difference in words of the specific DUA for the adult and the child while there is difference in words due to the need of grammar too that relates to the male and the female accordingly.
TOPIC 40-The nature of the Salah of funeral and interceding
(1030)-Marthad ibn Abdullah Yazani reported that when MALIK ibn Hubayrah (RA) led the funeral Salah and there were few people, he arranged them into three rows. He said that Allah’s Messenger had said, “He over whom three rows (of men) prayed, Paradise is assured to him.” [Ahmed 16724, Abu Dawud 3166, Ibn e Majah 1490]
(1031)-Sayyidah Ayshah (RA) narrated that the Prophet (PBUH) said, “There is none among the Muslims who dies and a section of the Muslims numbering up to a hundred pray over him and intercede for him, without their intercession being accepted.” And Sayyidina Ali narrated in his Hadith that their number is hundred or more than that. [Ah 24182, M 947, N 1987]
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TOPIC 41-Makruh to pray the funeral Salah at sunrise and sunset
(1032)-Sayyidina Uqbah ibn Aamir Juhanni (RA) said, “There are three hours when Allah’s Messenger disallowed to offer Salah or bury our dead, when the sun rises till it is fairly high, when it is overhead till it has gone past the meridian and at sunset as it goes down till it has set. [Ahmed 17382, Muslim 831, Abu Dawud 3192, Nasai 559, Ibn e Majah 1519]
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Both the Ahadith at the topic-40 here tell that when a high number make DUA for the deceased person at the Funeral-SALAH he would insha-Allah get the mercy and the blessing of Allah. The first narration gives this notion by the number of rows that are better if three at least and the other one mentions the number of people that is hundred. MALIK ibn HUBAYRAH tried to have three rows in the Funeral-SALAH as he took the words of the Hadith narrated by his own self at its apparent meaning though it is the high quantity that is referred here as ULAMA have clarified filling at-least three big rows in total. It is improper to read the Funeral-SALAH at the three times mentioned like all other SALAH though SHAFA’I does allow that as an exception yet it is better to avoid then.
TOPIC 42-Funeral Salah over children
(1033)-Sayyidina Mughirah ibn Shu’bah reported that the Prophet (PBUH) said. “The rider accompanying the funeral must keep behind it while he who walks may walk wherever he likes. And, Salah must he offered over (dead) children (also).” [Ahmed 18186, Abu Dawud 3180, Nasai 1938, Ibn e Majah 1507]
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TOPIC 43-If a child dies before crying after birth
(1034)-Sayyidina Jabir (RA) reported that Allah’s Messenger said, “No Salah is offered over a (dead) child and neither does he inherit nor leave an inheritance if he does not utter a sound (before dying).” [Ibn e Majah 1508]
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TOPIC 44-To offer the funeral Salah in a mosque
(1035)-Sayyidah Ayshah (RA) said that Allah’s Messenger (PBUH) prayed over Suhayl ibn Bayda (his funeral Salah) in the mosque. [Ahmed 1035, Muslim 973, Abu Dawud 3189]
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When the child denotes at its birth by his voice or any gesture that he has come into the world alive, his death does ask for the reading of the Funeral-SALAH; this is how MALIK and ABU-HANIFA rule yet the other two IMAMS ask to read the Funeral-SALAH on the child even when he does not show any sign of life. However, the child that comes early and it is not formed in physique properly (also it does not show any sign of life), then there is no Funeral-SALAH that is offered on it. SHAFA’I and AHMED allow the Funeral-SALAH to be offered at the Mosque and the other two that are MALIK and ABU-HANIFA do not allow it. The Hadith here at the topic is the reasoning for the former two yet there is a Hadith at ABU-DAWUD that the Prophet (PBUH) said, “Whoever reads SALAH at Mosque, he has nothing (of good returns in this act) for him” and this becomes the reasoning for the latter two. Also, at the times of the Prophet (PBUH), there was a separate place for the funeral-SALAH that was adjacent to the mosque so both sides have their reasons; however, the better stance is to offer the Funeral-SALAH at the separate place that is adjacent to the mosque.
TOPIC 45-Where must Imam stand while leading funeral Salah
(1036)-Abu Ghalib narrated that Sayyidina Anas ibn Malik (RA) was leading the funeral Salah of a man, and stood in line with his head. Then the funeral of a Qurayshi woman was brought. The men said, “O Abu Hamzah, pray over her,” so he stood in line with the centre of the body. On that, Ala ibn Ziyad asked him, “Had you seen Allah’s Messenger (PBUH) stand in this manner at your place in her funeral (where you stood) and at your place in his funeral (where you stood)?” He said, ‘Yes,” and when it was over he said, “Remember it!” [Abu Dawud 3194, Ibn e Majah 1494]
(1037)-Sayyidina Samurah ibn Jundab said that the Prophet (PBUH) prayed the funeral prayer of a woman, standing in line with the centre. [Ah 20237, Bukhari 1331, M 964, AD 3195, N 1972, Ibn e Majah 1493]
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TOPIC 46-About passing over funeral Salah of a Shahid (martyr)
(1038)-Abdur Rahman ibn Ka’b ibn MALIK reported that Sayyidina Jabir ibn Abdullah told him that the Prophet (PBUH) shrouded every two martyrs of Uhud together in one shroud. After that, he asked which of them knew more of the Quran and when the person was pointed out, he put him forward in the grave, saying, “I am witness over these people on the Day of Resurrection.” And, he commanded that they should be buried with their blood, and their funeral Salah was not offered nor were they given a bath. [Bukhari 4079, Ibn e Majah 1515, Abu Dawud 3134]
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SHAFA’I and AHMED ask the IMAM to stand at the line of head of the man and at the center of the woman in the Funeral-SALAH as the Ahadith at the topic denote. The other two IMAMS of FIQH ask the IMAM to stand at the center of the casket without considering whether the cadaver is of a man or of a woman, though even they do not take it questionable to stand little here or little there in any of these; note that the man who was brought for his funeral-SALAH was IBN-UMAR at the narration-1036. As for the Funeral-SALAH on SHAHEED, please read the note at H-1018.
TOPIC 47-About funeral prayer at the grave
(1039)-Shabi reported that one who had seen the Prophet (PBUH) informed him that he observed a distant, withdrawn grave. So he arranged his Sahabah in rows and prayed (the funeral Salah) over it. Shabi was asked who had informed him, and he said, “Ibn Abbas.” [Ahmed 255, Bukhari 1319, Muslim 954, Abu Dawud 3196, Nasai 2019, Ibn e Majah 1530]
(1040)-Sayyidina Saeed ibn Musayyab (RA) reported that Sayyidah Umm Sa’d died while the Prophet (PBUH) was not there. When he came, he prayed over her, and a month had gone by since.
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TOPIC 48-About the Prophet’s Salah for the Negus
(1041)-Sayyidina Imram ibn Husayn narrated that Allah’s Messenger (PBUH) said to them, “Your brother, the Najashi (Negus) has died. So stand up and pray over him.” They stood up and arranged themselves in rows as are arranged for the dead, and they prayed over him (the funeral Salah) as is prayed over the dead. [Ahmed 19912, Muslim 953, Nasai 1942]
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There are a couple of issues in these topics; one is to read Funeral-SALAH over the grave and the other is to read SALAH without the cadaver present at the time. MALIK and ABU-HANIFA do not agree to read Funeral-SALAH at the grave due to the reasoning that this act was specific to the Prophet (PBUH) while the other two that is SHAFA’I and AHMED allow reading it at the grave but only within one month of the death. If someone had been buried without the Funeral-Salah, some ULAMA of HANAFI-School allow reading his Funeral-SALAH within 3 days of death but even they ask to leave it if the time has elapsed more; note that even if it is read, it must be read standing away from the grave and not facing it (see H-1052). As for the Funeral-SALAH in absence of the cadaver, the former two that are MALIK and ABU-HANIFA do not allow it and take this as specific to the Prophet (PBUH) while the other two allow it; SHAFA’I puts the condition here that his Funeral-SALAH has not been offered before. NAJASHI was the ruler of ABYSSINIA who had taken-up Islam and has provided space to live with ease to Muslims when they were in great trouble at Makkah due to the severe attitude of chiefs of the QURAYSH towards them. When NAJASHI died, the Prophet (PBUH) read the Funeral-SALAH with four TAKBIR so it was settled that this SALAH would have four TAKBIR in total; it was the Funeral-SALAH in the absence of the cadaver. There are two occasion that are mentioned when the Prophet (PBUH) read the Funeral-SALAH in absence of the cadaver; one was at the death of NAJASHI and the other was at the death of one of SAHABA (MU’AVIAH Ibn MU’AVIAH); he did not read the Funeral-SALAH at any occasion other than these two so both the sides have their reasoning; however, it does seem better not to read the Funeral-SALAH in the absence of the cadaver.
TOPIC 49-Excellence of (participating in) the funeral Salah
(1042)-Sayyidina Abu Hurayrah narrated that Allah’s Messenger (PBUH) said, “For him who prays the funeral prayer is a qiraat. And for him who accompanies it till it is buried two qiraats, each of which, or the smaller of them, is like Uhud.” The sub-narrator said, I mentioned that to Ibn Umar (RA) and he sent an enquiry to Sayyidah Ayshah (RA) and she said, ‘Abu Hurayrah has spoken the truth’. So, Ibn Umar said, “Indeed, we have lost many qiraats.” [Ahmed 7694, Muslim 945]
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TOPIC 50-Another Hadith on same
(1043)-Abu Mu’azzam said that he kept company of Abu Hurayrah for ten years. He heard him say that he had heard Allah’s Messenger say, “He who follows a funeral and shoulders the coffin three times has indeed, fulfilled its right that was over him.”
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QIRAAT was the unit of measurement of quantity and the H-1042 tells how great the return of participating in the funeral of some Muslim is. IBN-UMAR saw that there were many funerals that he did not or could not attend so he mentioned that he had lost many QIRAAT. When someone attends a funeral, he should try to shoulder the casket of the dead-body at-least four times taking each side once as then he certainly has helped in carrying the dead body to the grave.
TOPIC 51-To stand up on seeing a funeral
(1044)-Sayyidina Aamir ibn Rabi’ah (RA) narrated that the Prophet (PBUH) said that when you see a funeral, stand up for it till it leaves you behind or is placed down. [Nasai 1911, Ibn e Majah 1542]
(1045)-Sayyidina Abu Sa’eed Khudri reported that Allah’s Messenger (PBUH) said, “When you see a funeral, stand up. He, who accompanies it, must not sit down till it is placed on the ground.” [Ahmed 11195, Bukhari 1310, Muslim 959, Nasai 1910]
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TOPIC 52-Permission not to stand
(1046)-Sayyidina Ali ibn Abu Talib (RA) mentioned standing up for the funeral till it was placed down. He said, “Allah’s Messenger (PBUH) stood up and then sat down” (that means he used to stand up, but afterwards, he used to keep sitting). [Ah 1094, M 962, AD 3125, N 1995, Ibn e Majah 1544]
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TOPIC 53-The Prophet’s saying about the niche and about the split
(1047)-Sayyidina Ibn Abbas (RA) narrated that the Prophet (PBUH) said, “The lahd (niche) is for us while the shaqq (split) is for others.” [Nasai 2005, Abu Dawud 3208, Ibn e Majah 1554]
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As for the Ahadith at the topic-51 & 52, first the ruling was to stand-up when the person (not attending the funeral) saw the procession of the funeral and then he would keep on standing until it went away out of sight (or the casket therein was put onto the ground); with time the ruling was changed and the Prophet (PBUH) allowed SAHABA to remain seated (most probably caring for ease of the UMMAH) while the procession of the funeral passed on though it is still MUSTAHAB to stand at such occasion. After the procession to graveyard, the matter of burial comes into consideration and respectable TIRMIDHI provides well for it bringing AHADITH that guide on this matter. For H-1047, note that LAHD (niche) means that a place is dug at the bottom of the grave on the side that is closest to the QIBLAH, in which the deceased is placed on his right side facing the QIBLAH, then this hole is filled in with bricks behind the deceased and the soil, sand and mud is then filled in. SHAQQ (split) means that a trench is dug in the middle of the grave to suit the size of the deceased, and its sides are built with bricks so that it will not collapse on the deceased who is in it on his right side facing the QIBLAH, then this trench is covered with stones with the ceiling raised a little so that it will not touch the deceased and the soil, sand and mud is then filled in. The ULAMA agree on the point that LAHD and SHAQQ both are permissible with the detail that if the ground is stable and would not collapse then LAHD is preferable and if it is unstable and might collapse, then SHAQQ is preferable and Allah knows better. The Hadith that shows the preference to LAHD means that for the people of MADINAH, this form is better while for others where the ground is unstable, SHAQQ is suitable.
TOPIC 54-About what to say when burying the dead
(1048)-Sayyidina Ibn Umar (RA) narrated that when the dead-body of anyone was put in the grave, the Prophet (PBUH) said, “In the name of Allah, at His command and on the Shariah of Allah’s Messenger”; and in the other version, the narration is that the Prophet (PBUH) said, “In the Shariah of Allah, at His command, according to the SUNNAH of Allah’s Messenger (PBUH)” (the meaning however remains the same). [AD 3213, Ibn e Majah 1550]
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TOPIC 55-Spreading sheet of cloth in the grave
(1049)-Jafar ibn Muhammad narrated from his father that Abu-Talhah dug the grave of Allah’s Messenger (PBUH) and the one who stretched a piece of cloth under the Prophet (PBUH) was Shuqran, the freed-man of Allah’s Messenger (PBUH). Ja’far reported that Ibn Abu Rafi told him that he heard Shuqran say, “By Allah, I had spread the piece of cloth under Allah’s Messenger in the grave.”
(1050)-Sayyidina Ibn Abbas (RA) said, “A red cloak was spread in the grave of Allah’s Messenger (PBUH)” [Ahmed 2021, Muslim 967, Nasai 2008]
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H-1048 reports the commendable words to recite at this occasion of burying the dead. Note that SHUQRAN (RA) spread a reddish sheet of cloth under the sacred body of the Prophet (PBUH) when ABU-TALHA (RA) had made LAHD as grave for it. Though many of commentators mention that this sheet was taken out at the last moment yet it might not be so; please note that ULAMA do not prefer to spread any sheet beneath the body of the deceased at the grave in general and with the assumption that the sheet did remain at the grave, they take the act of SHUQRAN as specific to the Prophet (PBUH) only.
TOPIC 56-Levelling the grave
(1051)-Abu Wail reported that Sayyidina Ali (RA) said to Abu Hayyaj Asadi, “I am sending you to do what the Prophet sent me to do (that) leave no high grave without levelling it (with the ground) and no picture without obliterating it.” [Muslim 969, Abu Dawud 3218, Nasai 2027)
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TOPIC 57-About disapproval to walk over and sit on graves
(1052)-Sayyidina Abu-Marthad Ghartawi reported that the Prophet said, “Do not sit on graves and do not offer prayers in their direction. [Ahmed 17216, Nasai 972, Abu Dawud 3229, Nasai 756]
(1053)-Ali ibn Hujr and Abu-Ammar reported from Walid ibn Muslim, from Abdur Rahman ibn Yazid ibn Jabir, from Busr ibn Ubaydullah, from Wathilah ibn Asqa, from Abu-Marthad, from Allah’s Messenger (PBUH) a Hadith like that. It does not mention Abu-Idris as was in the previous version and this is Sahih.
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TOPIC 58-Large plastering and writing on graves disapproved
(1054)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade that graves should be plastered and that anything should be inscribed thereon and that a structure should be raised on them and that they should be trodden on. [Muslim 970, Abu Dawud 3225, Nasai 2023]
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The three topics here tell about the limits to the respect of graves; it is not allowed to make them much high from the ground (only a little bit height is allowed that could tell that this here is a grave) and they must not be sit upon due to the respect that the Muslim persons’ remains are at the site; this respect must not transcend the limit set by Islam. Muslims must strictly avoid all such acts that might convey to the onlooker that the grave might be the object of worship; may Allah save all Muslims from all wrongs especially the wrongs that some of Muslims do at graves of the good Muslim persons (by the name of their respect) that have departed from the world; it actually is not their respect but they incline towards the prohibited respect to their graves; this is but grave foolishness that leads to utmost deviation from the Truth. Muslims (even sitting at home) must ask Allah to provide mercy to them (though they are good Muslim persons yet we Muslims need to make DUA even for the Prophet PBUH who is the best of men); the true love asks us to do what we might do for them and we should make DUA to Allah for all of us Muslims that are alive and for all of those Muslims that have departed from the world. The last of narrations here that is by JABIR (RA) is explicit on the point that no height must be given to graves by some structure upon them except for some low border that is provided by bricks; there must be no sacred writing of the Holy Book Quran or even of Ahadith inscribed there (due to the risk of disrespect to them as animals roam about in graveyards and even people with very coarse manner also do visit it) except for the inscription of the name and dates of birth and death plainly on a simple stone; Al-Hamdu Lillah.
TOPIC 59-What may a man say on visiting a grave-yard
(1055)-Sayyindina lbn Abbas narrated that Allah’s Messenger passed by some graves of Madinah. He turned his face towards them and said, ‘Peace be on you, O people of the grave! May Allah forgive us and you too; you have gone before us and we are to follow’.
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TOPIC 60-Permission to visit graves
(1056)-Sulayman ibn Buraydah reported from his father that Allah’s Messenger (PBUH) said, “I had disallowed you to visit graves. Now, indeed, Muhammad (PBUH) has been permitted to visit the grave of his mother. So, you (too) visit graves, for that reminds of the Hereafter.”
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TOPIC 61-Women visiting graves
(1057)-Abdullah ibn Abu Mulykah narrated that Abdur Rahman ibn Abu Bakr died at HUBSHI (a place near Makkah). His body was brought to Makkah and buried there. When her sister Sayyidah Ayshah (RA) came (to Makkah), she came to the grave of Abdur Rahman ibn Abu Bakr and said (in poetry) ‘The two of us were like friends of Jazimah (that was the king of Iraq and he had two companions that were very close friends), together for an age so that it was thought we were unseparable. When we were apart, though we had been together for a long time, it seemed that we had never been together.’ Thereafter, she said, “By Allah, if I was there, I would have buried you not but only where you died (as the burial is better at the place where the death happens) and if I had seen you, I would not have visited you (today).”
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Men are allowed to visit graves yet women must refrain from it; H-1056 is very clear on the matter though once in a blue moon, if they do visit a close relative’s grave with control of self not to cry-out with voice, that is bearable; however, the case related to Sayyidah AYESHA (RA) that is told at the narration-1057 is exceptional and it is not feasible to take it in practice; most certainly, it is better to avoid; see also H-1058 ahead. The Muslim men who visit graves must make DUA asking for mercy for their brothers gone away from the world and remember that they also have to leave the world soon. H-1055 conveys the message that the Prophet (PBUH) addressed the dead persons that were buried at graves and this matter is highly controversial among ULAMA whether the dead hear the living-ones or not. Here, the first thing to note is that the Holy Book Quran says, “Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating (27:80)” and at other place it says, “Neither are the living and the dead alike. Surely Allah makes whom He pleases hear, and you cannot make those hear who are in the graves (35:22)”. Still at another place, the Holy Book points out, “And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection and they are heedless of their call? (46:5)”. Although these verses have been taken to mean that the persons who do not take the guidance when they are called towards it are like dead persons who do not hear and so do not answer yet this in itself denotes that dead persons do not hear; the simple is always the best. However, please note that there is general acceptance that the Prophet (PBUH) does hear the SALAAM addressed to him at his grave while the SALAAM that is given by heart to him with some voice at some place away from him is taken-up by angels and conveyed to him; this proves that Allah has allowed him to hear the SALAAM presented to him by the UMMAH but that is specific permission for him and that also about SALAAM only that is conveyed to him. The important point to note is this that the verse 35:22 of the Holy Book Quran tells very clearly that if the person who has departed from the world does hear anything from here, it is because Allah wants him to hear that and no living person makes anyone that has passed away hear anything from his side by his own efforts. The Prophet (PBUH) did address the dead persons yet it is possible that being the Messenger of Allah, he knew that they would hear him by the permission of Allah; as for us, we all must refrain from addressing the dead as if they are hearing; Al-Hamdu Lillah. Note that even for the SHAHEED who live on somewhere just as they achieve SHAHADAH (and it might even be some place at JANNAH), the ruling for hearing our voice would remain the same that even they do not get it, as their lives are at the plane that we do not understand. It is mentioned in the Holy Book Quran, “And say not of those who are killed in the Way of Allah that ‘they are dead’. Nay, they are living, but you perceive not” (2:154).
TOPIC 62-Dislike for women to visit graves
(1058)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) cursed women who visited graves frequently. [Ahmed 8678, Ibn e Majah 1576]
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TOPIC 63-Burying at night
(1059)-Sayyidina Ibn Abbad (RA) narrated that the Prophet (PBUH) got down a grave in the night (to bury some one), so light was provided to him by a lantern. He held him from the side of Kiblah and said, “May Allah be merciful to you. You were soft-hearted and a great reciter of the Qur’an.” He then called TAKBIR four times (leading the funeral Salah).
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TOPIC 64-About speaking well of the dead
(1060)-Sayyidina Anas ibn Malik (RA) reported that a funeral passed by Allah’s Messenger and the Sahabah spoke well of him. So, he said, “(Paradise) has become due (to him).” He added, “You are Allah’s witnesses on earth.” [Ah 12937, Bukhari 2642, M 949, N 1928, Ibn e Majah 1491]
(1061)-Abu Aswad Dayli narrated that he came to Madinah and sat down by Sayyidina Umar ibn Khattab. A funeral passed by and people spoke highly of him. So, Umar (RA) said, “It is due.” He asked him, “What is due?” He said “I have spoken as had spoken Allah’s Messenger (PBUH). He had said, ‘When three people speak well of a Muslim, Paradise becomes his right.’ We asked about two people and he said, ‘Even then.’ We did not ask him about one person.”
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There are two ways to put the dead-body into the grave; if the body is at the side at the grave then it would be picked up in total and put it into the grave while if the body is at the feet of the grave it would be taken by the head and the feet taking it by length into the grave towards the placement of the head. Note that though burial at night is allowed yet it is better to wait if possible to bury the dead body in some day-light. The next topic tells that when only two good Muslim persons of high caliber in virtues, bear witness to the goodness of the deceased person that would insha-Allah bring mercy of Allah to him. Before this we have studied at H-1030 that three rows at the Funeral-SALAH is able to get the mercy of Allah for the deceased person insha-Allah so the point that strikes is that it is not actually the quantity but the quality of the witnesses that counts at the court of Allah though if both quality and quantity are good then that certainly is great blessing from Allah to the person deceased.
TOPIC 65-About reward to one whose son dies
(1062)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If a Muslim suffers death of three sons then the fire of Hell will not touch him except to fulfill the oath.” [Ahmed 7269, Bukhari 6656, Muslim 2632, Nasai 1871]
(1063)-Sayyidina Abdullah ibn Masud reported that Allah’s Messenger (PBUH) said, “He who is preceded by three minor children will find them as a strong fort against the Fire.” Abu Dharr (RA) said, “I have been preceded by two”, so he said, “And by two.” Then, Ubayy ibn Kab (RA), the chief of the reciters of the Qur’an, said, “I have lost one child ahead of me.” He said, “And one also. But, that is only (if patience is shown) at the first shock.” [Ahmed 4077, Ibn e Majah 1606]
(1064)-Sayyidina lbn Abbas (RA) reported having heard from Allah’s Messenger (PBUH), “If anyone of my Ummah has two children who precede him then Allah will admit him to Paradise because of them.” So, Sayyidah Ayshah (RA) asked him, “What of one of your ummah who has one child who precedes him?” He said, “And, he who has one child who precedes him, O fortunate one!” She asked, “What of one who has no child to precede him from your ummah?” He said, “I am the security of my ummah who have never been afflicted as like (the grief on the loss) of me.” [Ahmed 3098]
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TOPIC 66-Who are the martyrs
(1065)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Martyrs are of five kinds; he who dies of plague is a martyr, he who dies of stomach-ache is a martyr, he who dies by drowning, he who is trapped in falling wall or the like is a martyr, he who is killed in Allah’s path is a martyr.” [Ahmed 10293, Bukhari 653, Muslim 19141]
(1066)-Abu Ishaq Sabi’i reported that Sulayman ibn Sarad (RA) said to Khalid ibn Urfatah or Khalid said to Sulayman (RA), “Did you hear Allah’s Messenger say that one who dies of a disease of the belly will not be punished in the grave?” So, one of them said to his companion, “Yes.” [Ahmed 22563]
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TOPIC 67-Disapproval to flee from plague
(1067)-Sayyidina Usamah ibn Zayd (RA) reported that the Prophet (PBUH) mentioned plague and said, “It is the remnant of the punishment sent to a section of the Banu Israil. When it occurs in a land and you are there, do not go away from there, and if it occurs in a land and you are not there then do not descend into it.” [Bukhari 3473, Muslim 2218]
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For Ahadith at the topic-65, the point to note is that to bear the death of even one minor child is demanding and in this very Booklet of Funerals, we have studied at the narration-1007 that even the Prophet (PBUH) had tears in his eyes when he saw IBRAHIM, his 15-months old child, dying in his hands; to bear such grief at the onset of the occurrence with total patience becomes a shield against the hell-fire and Allah know better. There are five persons mentioned at H-1065 but the actual SHAHEED (one who gives life fighting in the way of Allah) is the last one only yet the other four are said to be SHAHEED in HUKM (ruling). In other words it means that they would get the good-returns of SHAHEED without getting the status of SHAHEED who might face death without any warning at combat with the enemy; this is where these four are like him as they face a sudden death so they are like SHAHEED due to similarity in one or two things thought the necessary condition for them to get good returns like the SHAHEED is that such persons must be practicing Muslims; the Islamic teachings tell clearly that even in tough illness where the person is incapable to do the good deeds he normally did at health, he would get the same amount of good returns as he used to get when totally capable. So for these persons who are practicing Muslims always ready to meet Allah, the True Lord, and then receive sudden death that ends their lives much before expectation, they would be SHAHEED in HUKM (ruling) and would get good returns accordingly. But if they are not practicing Muslims not caring about meeting Allah, their sudden death would only be that evil which the Prophet (PBUH) detested (see H-982) and it is highly noteworthy that normally, the sudden death is not appreciable in Islam whereas the man has not led his tasks that need attention, to their completion. When an epidemic hits an area, it is not feasible to leave the area because of it and it also is not right to go at such place at such time. Muslims must not ask for death but when it does come, they must welcome it with total peaceful attitude because that even would bring blessing of Allah to them insha-Allah and certainly all the true praise belongs to Allah only; Al-Hamdu Lillah.
TOPIC 68-If one loves to meet Allah, He also loves to meet one
(1068)-Sayyidina Ubadah ibn Samit reported that the Prophet said, “He who holds meeting with Allah dear, Allah also holds dear meeting with him. And if anyone hates to meet Allah then Allah also hates to meet him.” [Ahmed 2275, Bukhari 6507, Muslim 2683, Nasai 4264]
(1069)-Sayyidah Ayshah (RA) reported that she recalled Allah’s Messenger (PBUH) saying that if anyone loves to meet Allah then Allah also loves to meet him and if he hates to meet Allah then Allah too hates to meet him. She said, “O Messenger of Allah, all of us detest death.” He said, “That is not so. But when the Believer is given glad tidings of Allah’s mercy and His pleasure and His Paradise, he loves the meeting with Allah. And Allah also loves to meet him. As for the disbeliever, when he is given tidings of Allah’s punishment and His wrath he hates to meet Allah and Allah hates the meeting with him.” [Ah 24227, Bukhari 6507, M 2684, N 1938]
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TOPIC 69-Who commits suicide, his funeral prayer is not offered
(1070)-Sayyidina Samurah (RA) narrated that a man killed himself. So, the Prophet (PBUH) did not pray his funeral Salah. [Ahmed 20906, Muslim 978, Nasai 1960]
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TOPIC 70-Funeral Salah over a debtor
(1071)-Uthman ibn Abdullah ibn Mawhib reported having heard Abdullah ibn Abu Qatadah narrate on the authority of his father that a funeral was brought before the Prophet (PBUH) that the funeral Salah might be offered. He commanded (to his companions), “Pray over your companion for there is a debt against him.” So, Abu Qatadah (RA) said, “That debt, I take over.” Allah’s Messenger (PBUH) asked, “All of it?” He confirmed, “All of it.” Hence, the Prophet (PBUH) prayed his funeral Salah. [Ibn e Majah 2407]
(1072)-Sayyidnah Abu Hurayrah (RA) narrated that if a debtor’s body was brought to Allah’s Messenger (PBUH) for the funeral Salah, he would ask, “Has he left anything to repay debts?” If he was told that he had left enough to pay off his debts then he would lead his funeral Salah, otherwise he would ask the Muslims to pray over their companion. When Allah opened for him (a number of) victories, he stood up and said, “I am better for the Believers than their own selves. Hence, if any of the Believers dies leaving a debt then his debt is on me, and if he leaves behind property then that belongs to the heirs.” [Ah 9855, Bukhari 2298, M 1619, N 1963]
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Note here that the pleasure and the torment starts with the death of a person (uptil the time Allah wills) while the actual Day of Judgment would take place when all the people would be brought to life from dead; there everyone would have to face what he or she had done at the worldly life; one of Ahadith tells us that the grave is either a garden from the gardens of JANNAH (Paradise) or either a pit from the pits of JAHANNUM (hell-fire). As for H-1070, there is some difference among the Jurists about the Funeral-SALAH of the man who commits suicide; please note the point in brief that the better stance is that Funeral-SALAH is read even on that person who commits suicide yet persons with some authority at the place would refrain from reading it. These include officials at high posts, ULAMA of repute, renowned persons for their good efforts towards humanity; their absence from the Funeral-SALAH would give the message emphatically in the society that this thing is really bad that must be avoided. For the debtor too who has not left enough money to clear his debts, it is better for the persons having the rigteous influence at the society to avoid his Funeral-SALAH (though others must read it) as that tells the importance of caring about fellow-beings; the person facing his death would not cause any trouble to anyone and would see to the right of others upon his own-self before death or at-least provide for it well; it also tells that the person must not take huge debts to the utmost possibility and must try to live at basic necessities if the situation asks for it and Allah knows better. However, in the case of some debtor, the people having the good influence at the society must see if they are able to pay his debts and even ordinary persons that are near to him must see if they are able to take care to that; when someone takes that as his own liability or the creditors leave their rights upon him then all could read his Funeral-SALAH without any problem and Allah knows better.
TOPIC 71-About punishment in the grave
(1073)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “When the dead-body, or (he said) one of you, is lowered in the grave, two angels, black-coloured with blue eyes, come to him. One of them is called Munkar and the other Nakir. They ask him, “What do you say about this man?” He answers what he was used to saying (in the world), “He is Allah’s slave and His Messenger and I bear witness that there is no god but Allah and that Muhammad is His slave and His Messenger.” They both say, “Indeed, we knew that you would say so.” Then his grave is expanded seventy cubits by seventy cubits and illuminated for him, and he is told, “Go to sleep.” He says, “I wish to return to my family and inform them.” But, they say, “Sleep as the newly married sleeps, whom none but the dearest of his family may wake up”, until Allah resurrects him from his sleep. But, if he is hypocrite, he says, “I have heard people say and I say the like of it, while I do not know.” So, they both say, “Indeed, we knew that you would say so.” And it is said to the earth, “Press in upon him” so it presses itself upon him. So his ribs are squeezed together and the punishment does not cease on him till Allah resurrects him from that place of his.
(1074)-Sayyidina Ibn Umar reported that Allah’s Messenger (PBUH) said, “When a person dies, his resting place is shown to him. If he is to be in Paradise then his abode in Paradise is shown and if he is to be in the Fire then his abode in the Fire. After that, it is said, “This is your abode till Allah resurrects you on the Day of Resurrection.” [Ahmed 5119, Bukhari 1379, Muslim 2866, Nasai 2072]
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TOPIC 72-Consoling the afflicted
(1075)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) said, “One who comforts a person who suffers gets a reward like the sufferer’s.” [Ibn e Majah 1602]
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TOPIC 73-About one who dies on Friday
(1076)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “No Muslim dies on the day of Friday or the night of Friday but Allah protects him from the trial in the grave.” [Ahmed 6593]
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The five Ahadith at the five topics here (from Topic-72 to Topic-76) are weakly-narrated yet all have the information that is noteworthy. H-1075 (and H-1078 ahead) tells how virtuous it is to console a person in trouble if nothing else could possibly be done for his betterment; there is a sound Hadith that tells us that even to speak gently is a virtuous act and so Muslims must not take it as something petty in deeds. The second Hadith that is 1076, tells about the honor of death at Friday that the torment of the grave would not affect such a person but note this well that the exception mentioned here is only for that specific day that might give him time to prepare for the answer he would give to the MUNKAR and the NAKIR, angels mentioned in the narration-1073 sent to question him (though angels at this task are innumerable yet every two that come at the grave would be named as MUNKAR and NAKIR; both the terms are used as object in the sentence and both mean, taking the meaning somewhat freely, someone which should be avoided) yet it would prove a blessing only if he had been one of the good practicing Muslims in the worldly life, at least to the presentable status at that time after his death.
TOPIC 74-Making haste with the funeral
(1077)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger (PBUH) said to him, “Three things you should not postpone, the prayer when the hour for it arrives, the funeral when it is ready, and (the marriage of) an unmarried woman when you find a suitable match for her.” [Ah 828, Ibn e Majah 1486, Tirmidhi 171]
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TOPIC 75-Another narration on the virtues of consolation
(1078)-Sayyidina Abu Barzah (RA) reported that Allah’s Messenger (PBUH) said, “One who comforts a woman who has lost a child will be given to wear a striped cloak in Paradise.”
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TOPIC 76-Observing rafa’ yadayn in the funeral Salah
(1079)-Sayyidina Abu Hurayrah narrated that once Allah’s Messenger (PBUH) called ALLAHU-AKBAR in the funeral Salah, he raised his hands at the first TAKBIR and then placed the right hand over the left.
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The narration-1077 tells to make haste when the time for any SALAH comes, to read it; when the funeral is ready, to take it instantly to graveyard; when the match for a lady is found, to marry her to that compatible man without any delay. We have studied this narration before too at the Booklet on SALAH (Topic-13). H-1079 confirms the point that we have studied at the note at the topic-39 of this Booklet that the Funeral-SALAH asks for RAFA’ YADAYN (raising hands to ears) only at the first TAKBIR and not at others.
TOPIC 77-A Believer’s heart worries about debt
(1080)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “The Believer’s heart is suspended with his debt till it is paid.”
(1081)-Muhammad ibn Bashhar reported the same Hadith from Abdur Rahman ibn Mahdi, from Ibrahim ibn Sa’d who from his father, from Amr ibn Salamah who from his father, from Abu Hurayrah. [Ahmed 10160, Ibn e Majah 2413]
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H-1080 tells that the person near his death must care to pay his debts or tell his heirs to pay his debts so that he might not feel any trouble at the world ahead due to any carelessness on his part in this matter. Note that before the distribution of the property left by the deceased person, his debts would be cleared from it. It is better to live with necessities rather than ask for comforts in the world that lead to troubles ahead; please read the note again on the topic-70 that we have just passed in our study at this Booklet as it provides some more detail that relates to this matter that is at study here; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-6)
Presentation by MUHAMMAD SALEEM DADA
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9- BOOK OF HAJJ (116 topics)
TOPIC 1-Sanctity of Makkah
(809)-Sayyidina Abu Shurayh Adawi (RA) reported that he said to Amr ibn Sa’eed while he was despatching an army to Makkah, “Permit me, O Amir to narrate the Hadith that Allah’s Messenger delivered standing on the morning of the conquest (of Makkah). My two ears heard it and my heart remembers it and my two eyes observed it while he was speaking. He praised Allah and glorified Him. He said, Allah has made Makkah sacred and men have not made it sacred. It is not lawful for a man who believes in Allah and the Last Day to shed blood here or to cut down its trees. So, if anyone regards fighting allowed because of the fighting of Allah’s Messenger here then tell them that Allah had permitted His Messenger and did not permit you. And, permission was given to me only for some time during the day and the sanctity is restored hereafter, today as its sanctity (unlawfulness) was last evening. So, let those who are present convey it to those who are not here. Abu Shurayh was asked, “What did Amr ibn Sa’eed say to you?” (He said that Amr) said, “I know better than you about it, O Abu Shurayh. Indeed the Haram does not give refuge to the disobedient and the rebels or to those who flee after slaying someone or robbing someone.” [Ahmed 16373, Bukhari 1832, Muslim 1354, Nasai 1873]
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From here, we have the topics on HAJJ that is the fifth pillar of the practice of Islam. HAJJ means “to intend for some highly virtuous thing time and again” but please note here keeping aside the literal meaning, that HAJJ is FARDH only once in the whole life-time though it might be performed more than once if some person is able to provide for it with ease financially and physically. There is some difference as to when HAJJ became FARDH yet the better stance here is that ALLAH commanded it as FARDH in the ninth year of HIJRAH and the Prophet (PBUH) performed it as FARDH in the 10th year of HIJRAH so there was not much delay in carrying out the command; this tells that delay is not feasible at all when the positive side is present that is when the person has the financial and the physical strength available for HAJJ and the negative side is absent that is the law of the land and the turmoil at the way does not become hindrance; the Prophet passed away after three months of its execution and that is why his HAJJ is also called HAJJATUL-WIDA, the farewell HAJJ. Many of the compilers of Ahadith also use the term MANASIK for HAJJ (these include NASAI and IBN-MAJAH); note that MANASIK means worship to Allah by slaughtering some animal in the name of Allah. HAJJ is the name of visiting MAKKAH and areas adjacent to it with rituals in specific sequence as told by the Prophet PBUH (especially visiting the ground of ARAFAH at 9th of Zil-Hajjah); HAJI perform HAJJ in the last month by the Lunar Calendar. The holy rituals of HAJJ commence from the 8th of Zil-Hajjah for five days ahead when the first step that HAJI (the person performing HAJJ) makes is the intention for HAJJ taking the IHRAM (pronounced EHRAAM that is special apparel for the performance of HAJJ though it also symbolizes that the man is now at HAJJ and he would observe its demands; this is not to be taken-up by women who wear ordinary decent clothes) and leaving towards MINA (he reads ZUHR there and other SALAH and stays upto FAJR of 9th there); then the second step is that after reading FAJR at 9th he moves towards ARAFAH where he stays till MAGHRIB reading the ZUHR and ASR there; then the third step is that after MAGHRIB when the night of 10th starts, he moves towards MUZDALIFAH reading both MAGHRIB and ISHA there together whenever he reaches there and also FAJR of the 10th; then the fourth step is that he moves back towards MINA from MUZDALIFAH after FAJR before sun-rise at the 10th and reaching at JAMRATUL-AQABAH (that is a huge wall with a chest-high boundary around representing the big-satan) at MINA, he throws seven pebbles on it after the sun-rise; then the fifth step is that he sacrifices a goat or a sheep; then the sixth step is that he shaves-off the hair at his head and after this all he changes the IHRAM coming to ordinary clothes but the HAJJ is not yet over; this day is the tenth of ZIL-HAJJAH. Note about JAMRAAT at MINA that there are three JAMRAAT in total here but on the 10th of ZIL-HAJJAH, only this one is hit leaving the other two, and they both also are represented by walls, that are JAMRATUL-OOLA (the small-satan) and JAMRATUL-WUSTA (the middle-satan), that incidentally come before the big-satan when the HAJI comes towards it from the side of MUZDALIFAH and they are just a little far at the same site from each other; a 2-minutes walking distance from one to other as I, MSD, remember from the HAJJ that I performed at the year 2010; Al-Hamdu Lillah. The seventh step for the HAJI is to perform TAWAF of KA’BAH (TAWAF-ZIYARAH) that means to circle around the KA’ABAH for seven times starting from the HAJR-ASWAD (the black stone at KA’BAH); each round would complete at the HAJR-ASWAD and at the end of these rounds the HAJI would be at the HAJR-ASWAD for the eighth time. Now after that, the eighth step is to make SA’I for seven times that is to walk from SAFA to MARWA and back from MARWA to SAFA; each walk would be counted whether it is from SAFA or from MARWA; as the walk would start from SAFA, the seventh walk that is final would end at MARWA. After SA’I, the HAJI would offer two-RAKA’AH-SALAH anywhere at the Mosque and then would drink some ZAM-ZAM water if he intends, for which innumerable outlets are provided at the Mosque, MASJID AL-HARAM. Note that TAWAF-ZIYARAH with SA’I could be performed at any time, day or night, upto the sunset of the 12th at the ground or at any of levels of the building around that are provided there for it but it is much better to perform it as early as possible after the HALQ that is the shaving-off of the hair. The ninth step for the HAJI is to hit seven pebbles to each JAMRAT, this time all three of them, at MINA on the 11th after ZAWAAL and this process is to be repeated on the 12th after ZAWAAL and that does make the man HAJI yet there still is the final touch to it remaining. The tenth and the final step that the HAJI must take for HAJJ is to perform TAWAF of KA’BAH when he leaves Makkah that is named as TAWAF-WIDA, the farewell circulation; that is necessary and it finally concludes the holy rituals of HAJJ and the man going through all these holy rituals finally becomes HAJI; Al-Hamdu Lillah. Note that Makkah is the most sacred land but some rulers in history have violated its sanctity at different times for their own sinister reasons; one such incident is reported at the narration here when AMR ibn SAEED dispatched an army towards it to fight against ABDULLAH ibn ZUBAYR (RA), the AMIR of Makkah, and was not happy to hear anything against it blaming the AMIR of Makkah with false allegations.
TOPIC 2-Reward against Hajj and Umrah
(810)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, ‘Let the Hajj and Umrah follow one another, for they remove poverty and sin as the bellows remove rust from iron, gold and silver. And there is no reward for an accepted Hajj but Paradise.” [Ahmed 3669, Nasai 2627]
(811) Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “If anyone performs Hajj, not being immodest (with women) or sinful (and wickedfully transgressing), his past sins are forgiven.” [Ahmed 10278, Bukhari 1819, Muslim 1350, Nasai 2626, Ibn e Majah 2889]
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TOPIC 3-Warning on neglecting Hajj
(812)-Sayyidina Ali (RA) narrated that Allah’s Messenger (PBUH) said, “If a person possesses enough provision of journey and a riding beast to take him to the House of Allah but does not perform Hajj then it makes no difference whether he dies a Jew or a Christian. And that is because Allah has said in His Book---And pilgrimage to the House is a duty of Mankind towards Allah, for him who is able to make his way to it (3:97).
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TOPIC 4-Provision and Conveyance make Hajj FARDH
(813)-Sayyidina Ibn Umar (RA) reported that a man came to the Prophet (PBUH) and said, ‘O Messenger of Allah! What makes Hajj obligatory?” He said, “Possession of provision of journey and a riding-beast.”
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HAJJ MABRUR, that is the HAJJ that is accepted at the court of Allah, washes away the sins of the person completely and even brings ease in the worldly life. The sheet of deeds of the HAJI becomes clear of sins and only the good-deeds remain; that is why if Allah accepts his HAJJ, it shows in his life ahead. Mostly he becomes a better person and gets TAUFIQ (the power of good deeds to attract other good deeds) of such works that are most praiseworthy at the court of Allah; Al-Hamdu Lillah. The Muslim person who is adult, sane, physically fit, financially capable and knowledgeable of the manner to perform HAJJ decently must perform HAJJ without delay; if that is not done, that would surely cause some negative effect to his Belief. Note that for the Muslim woman it is also necessary that some close relative (that is her MEHRAM) accompanies her at the travel of HAJJ.
TOPIC 5-How many times is Hajj FARDH
(814)-Sayyidina Ali narrated that when the verse (3:97) was revealed, they said, “O Messenger of Allah! Is that every year?” So he observed silence. They said (again), “O Messenger of Allah! Is that every year?” he said, “No! If I had answered ‘Yes’ to it then it would have become FARDH (every year).” So Allah the Exalted, revealed --- O you who believe! Do not question about things which if they were disclosed to you, would annoy you (5:101).
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TOPIC 6-How many times did the Prophet (PBUH) perform HAJJ
(815)-Sayyidina Jabir ibn Abdullah narrated that the Prophet (PBUH) performed Hajj three times, twice before making the hijrah and once after hijrah with which he performed an Umrah (too). He drove sixty-three camels with him. And Ali came from Yemen with the remaining which included a camel of Abu Jahl too. It had a silver ring in its nose. The Prophet sacrificed them. He then commanded (the men) that a piece of flesh from each animal must be taken and cooked. He then drank its broth. [Ibn e Majah 3026]
(816)-Qatadah (RA) said that he asked Sayyidina Anas ibn Malik (RA) how many times did the Prophet (PBUH) perform Hajj, and he said, “Hajj once and Umrah four times; Umrah once in Zulqadah, Umrat ul-Hudaybiyah, an Umrah with Hajj that he performed, and Umrat ul-Ji’ranah when he distributed the booty of Hunayn.
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TOPIC 7-How many times did the Prophet (PBUH) perfromed Umrah
(817)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) performed Umrah four times, the umratul Hudaybiyah, the second Umrah (next year) in Dhulqa’dah to make up for the one of Hudaybiyah, the third Umrah from Jiranah and the fourth which was with his Hajj. [Abu Dawud 1994, Ibn e Majah 3003]
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Note that HAJJ became FARDH at the 9th year of HIJRAH and the Prophet (PBUH) performed HAJJ only once after that. So the Prophet (PBUH) performed it once only (that is also named as HAJJATUL-WIDA); HAJJ is FARDH once only in the whole life-time. As for UMRAH, note that it is not FARDH at all, both of Ahadith (narrated by ANAS and by ABDULLAH ibn ABBAS respectively), tell us that the UMRAH of the Prophet (PBUH) were four in total, three of them performed at ZIL-QA’AD, the 11th month by the Lunar Calendar. These were respectively in the sixth year of HIJRAH that is the UMRAH of Hudaybiyah, in the seventh year that was made for the compensation of the incomplete UMRAH of Hudaybiyah the previous year, and in the eigth year after HUNAYN from the place known as JI’RANAH while one was performed with the HAJJ at the month of HAJJ in the 10th year of HIJRAH (he took-up the IHRAM for that too in the last of ZIL-QA’AD). Note that the Prophet PBUH had not completed the mentioned UMRAH at Hudaybiyah yet that also is counted in all the UMRAH that he had performed.
TOPIC 8-At which place did the Prophet (PBUH) assume the ihram
(818)-Sayyidina Jabir ibn Abdullah (RA) said that when the Prophet resolved to perform the Hajj, he proclaimed that to the people. So, they gathered, and when they were at Bayda, he assumed the ihram.
(819)-Sayyidinah lbn Umar said, “You tamper with facts (when you say) that Allah’s Messenger assumed the ihram at Bayda. By Allah, he assumed it at the mosque (at Dhul Hulayfa) near the tree.” [Bukhari 1541, Muslim 1186]
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TOPIC 9-When did the Prophet (PBUH) assume the ihram
(820)-Sayyidina Ibn Abbas said that the Prophet (PBUH) recited the Talbiyah after offering the Salah. [Nasai 2750]
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The Prophet (PBUH) assumed IHRAM from DHUL-HULAYFAH and started to recite the TALBIYAH (expressions recited at HAJJ and UMRAH) from there and not from Madinah. He appointed specific MIQAT (sites for entering the ritual state for HAJJ and UMRAH) and assigned DHUL-HULAYFAH as the MIQAT for the HAJI coming from Madinah. The other MIQAT are Juhfah for the HAJI of Syria; Qarn Al-Manazil for the HAJI of Najd; and Yalamlam for the HAJI of Yemen. These MIQAT are for the people of these very places too and also for those who come through these places en-route to Makkah. Note that BAYDA is a place sixty kilometres south of Madina on the route to Makkah, near DHUL-HULAYFAH and JABIR (RA) thought that the Prophet (PBUH) took the IHRAM there. Also note that IHRAM is not only the term for the special apparel of HAJJ but it also means to get into the state where the HAJI would not do anything against the requirement of HAJJ but would care for them with extreme fervor, insha-Allah.
TOPIC 10-Hajj of the ifrad kind
(821)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) performed Hajj ifrad. [Ah 26122, M 1211, AD 1277, N 2711, Ibn e Majah 2904]
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TOPIC 11-Combining Hajj and Umrah in one ihram
(822)-Sayyiddina Anas (RA) said that he heard the Prophet (PBUH) say, ‘Labbayk with Umrah and Hajj’, (meaning that he intended for both one by one). [Ahmed 11961, Bukhari 4354, Muslim 1232, Nasai 2727]
(823)-Sayyidina lbn Abbas said, “Allah’s Messenger (PBUH) performed tamattu. And Abu Bakr, Umar and Uthman (also performed it). And the first person to disallow it was Mu’aviah.” [Ahmed 2732, Nasai 2732]
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TOPIC 12-Concerning Tamattu’
(824)-Muhammad ibn Abdullah ibn Harith ibn Nawfal heard Sa’d ibn Abu Waqqas (RA) and Dahhak ibn Qays discuss tamattu’ which includes Hajj and Umrah. Dahhak said, “Only he who is ignorant of Allah’s command will do it.” Sa’d said, “What a bad thing you have said, O nephew!” Dahhak said, “Indeed, Umar ibn al-Khattab had disallowed it.” Sa’d asserted, “Certainly Allah’s Messenger (PBUH) had performed it and those with him had performed it.” [N 2730]
(825)-Ibn Shihab narrated that Saalim ibn Abdullah told him that he heard a man of Syria ask Abdullah ibn Umar (RA) about ‘tamattu’, the Hajj with Umrah. Abdullah ibn Umar (RA) said to him. “It is lawful.” The Syrian said, “But, your father had disallowed it.” So, Abdullah ibn Umar (RA) said, “What would you say if my father disallowed it while Allah’s Messenger (PBUH) performed it, will you obey my father’s command or the command of Allah’s Messenger (PBUH)?” The man said, “Rather, the command of Allah’s Messenger (PBUH)” So, he asserted, “Allah’s Messenger had done it indeed.”
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The Muslim person that intends for HAJJ (and is termed HAJI), might perform it with UMRAH or without it; also if the HAJI intends, he might take UMRAH and HAJJ one by one or together so there become three manners for HAJJ and the Muslim person might take any of these manners to fulfill his obligation; these manners are named as IFRAD, TAMATTU’ and QIRAAN respectively. HAJJ-IFRAD is where the HAJI takes up only HAJJ without the intention of UMRAH and he is called MUFRID but this is allowed only for those living within the boundaries (MIQAT) towards Makkah from which HAJI take-up IHRAM; he must not perform UMRAH then after RAMADHAN till the HAJJ is over and he does not have to provide the sacrifice of an animal. HAJJ-TAMATTU’ that is allowed only for those who live outside the MIQAT, is where the HAJI takes up UMRAH and HAJJ both one by one; first he performs the UMRAH and then changes from IHRAM to ordinary ways; then afterwards he takes-up IHRAM again (this time for HAJJ) and performs HAJJ from the 8th day of ZIL-HAJJAH till the HAJJ is over and he would provide the sacrifice of an animal. HAJJ-QIRAAN is where also the HAJI takes up UMRAH but in this, he takes-up UMRAH and HAJJ together and he is called QAARIN; his difference to TAMATTU’ is that he does not change the IHRAM after UMRAH and remains committed to the restrictions that are on him due to IHRAM till the HAJJ is over; he would provide the sacrifice of an animal. The Prophet (PBUH) took-up the manner of TAMATTU’ and some have the opinion that it was IFRAD; note that except for the narration-821 that is by Sayyidah AYESHA, all other Ahadith here tell clearly that it was TAMATTU’. There is some difference of opinion among IMAMS about the manner that is better in these three to take-up in HAJJ; the best viewpoint certainly is that HAJJ with the total attention towards Allah only, provides well for the fulfillment of the obligation of the Muslim person; his manner for the HAJJ might be any but if Allah accepts his HAJJ, he has done it in the best manner and Allah knows better.
TOPIC 13-About Talbiyah
(826)-Sayyidina Ibn Umar reported that the Talbiyah of the Prophet was, “Here I am! O Allah, Here I am! Here I am! You have no partner! Here I am. Surely all praise and blessing is for You, and the dominion; You have no partner” [Bukhari 818, Muslim 1184]
(827)-Qutaybah reported from Layth who from Nafi’ who from lbn Umar, that he recited the Talbiyah in the same way. Sayyidina Ibn Umar said that this was the Prophet’s Talbiyah. Later on Ibn Umar added some words on his own and used to say, “I am here. I am here. Willingly obeying You. All good is in Your Hands. I am here. My desires and deeds are for You.” [Ah 4457, Bukhari 1549, M 1184, AD 1812, N 2745, Ibn e Majah 2918]
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TOPIC 14-Merits of Talbiyah and sacrifice
(828)-Sayyidina Abu Bakr (RA) narrated that Allah’s Messenger (PBUH) was asked, “Which (kind of) Hajj is more excellent?” He said, “Al-Ajj wat-Thajj” meaning “The Hajj with high number of Talbiyah and in which much blood flows (means sacrifice is given).” [Ibn e Majah 2924]
(829)-Sayyidina Sahl ibn Sa’d (RA) reported that Allah’s Messenger (PBUH) said, ‘Hardly does a Muslim call the Talbiyah, when all on his right and his left, be those stones or trees or lumps of mud, also call it out till the earth is penetrated from here and from there.’ [Ibn e Majah 2921]
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TOPIC 15-Recite the Talbiyah loudly
(830)-Khallad ibn Saib reported from his father that Allah’s Messenger (PBUH) said, “Jibrail came to me and instructed me to command my Companions that they should raise their voices on reciting the Talbiyah.” [Ahmed 16569, Abu Dawud 1814, Nasai 2752, Ibn e Majah 2922]
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TALBIYAH tells about the HAJI that he is the slave of Allah and about Allah that He is the true Lord; Al-Hamdu Lillah; the recitation of TALBIYAH at HAJJ is necessary. It says, “LABBAYK-ALLAHUMMA-LABBAYK, LABBAYKA-LA-SHARIKA-LAKA-LABBAYK; INNAL-HAMDA WAN-NAIMATA LAKA WAL-MULK; LA-SHARIKA-LAK”. This means “Here I am! O Allah, Here I am! Here I am! You have no partner! Here I am. Surely all praise and blessing is for You, and the dominion; You have no partner”. Men have to say it loudly while women have to keep their voices low; it should be said again and again as much as possible during the fulfillment of the rituals of HAJJ especially at the three most important occasions that are changing to IHRAM with intention of HAJJ, stay of ARAFAH and during TAWAF (ZIYARAH); these three are the most important features of HAJJ. So the quality and the quantity both are needed here that would adorn the HAJJ for the HAJI with the highest of beauty insha-Allah.
TOPIC 16-Having a bath while assuming the ihram
(831)-Kharijah ibn Zayd ibn Thabit reported from his father that he saw the Prophet (PBUH) took off his garments and had a bath to assume his ihram.
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TOPIC 17-Miqat of pilgrims from distant lands
(832)-Sayyidina Ibn Umar (RA) reported that a man asked, ‘From where do we assume the ihram, O Messenger of Allah?” He said, from Dhul Hulayfah, the Syrians from Juhafah, the Najdis from Qarn, and the Yamanis from Yalamlam.” [Ahmed 5087, Bukhari 1525, Muslim 1182, Abu Dawud V37, Nasai 2647, Ibn e Majah 2914]
(833)-Sayyidina Ibn Abbas (RA) reported that the Prophet appointed Aqiq as the Miqat for the people of the east. [Ahmed 3205, Abu Dawud 1740]
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Note that to take bath (and even to make WUDHU) is neither the condition for IHRAM nor necessary to get into IHRAM so that would not affect the fulfillment of HAJJ yet to leave them without any reason is MAKRUH that means that their omission is not appreciable. Also to read the two-Raka’ah NAFL-SALAH before entering the state of IHRAM is praiseworthy though even that is not necessary. MAWAQIT (the plural of MIQAT) are the sites for entering the ritual state for HAJJ and UMRAH en-route to Makkah. DHUL-HULAYFAH is the MIQAT for the people of Madinah and the other MAWAQIT are Al-Juhfah for the people of Syria; Qarn Al-Manazil for the people of Najd; and Yalamlam for the people of Yemen. The fifth MIQAT is Dhatu-Irq located inside the desert that UMAR set as MIQAT at his period of KHILAFAT for the ease of Iraq. These MAWAQIT are for the people of these very places too and also for those who come through these places en-route to Makkah; note that DHUL-HUYLAYFAH is also called the valley of AQIQ.
TOPIC 18-What should one who has assumed the ihram, not wear
(834)-Sayyidina Ibn Umar reported that a man stood up and asked, “O Messenger of Allah, what garments do you order us to wear in the state of ihram?” So, Allah’s Messenger (PBUH) said, “Do not wear the shirt, the trousers, hooded cloak, turban or the socks; but, if one of you does not have the sandals then he may wear socks, cutting them below the ankles. And, do not wear garments on which saffron or WURS (i.e. scented grass found in different forms) is applied. And, a woman must not put a veil over her face nor wear hand gloves.” [Ah 4835, Bukhari 1542, M 1177, AD 1824, N 2670, Ibn e Majah 2929]
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TOPIC 19-In case the lower wrapper and sandals are unavailable
(835)-Sayyidina lbn Abbas (RA) said that he heard Allah’s Messenger (PBUH) say, “If one who assumes the ihram does not have the lower wrapper then he may wear the trousers. And if he does not have sandals, he may wear socks. [Ah 5075, Bukhari 1740, M 1178, N 2668, Ibn e Majah 2931]
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TOPIC 20-One who wears shirt or robe on assuming the ihram
(836)-Ata reported from Yala ibn Ummayyah that the Prophet (PBUH) saw a villager who was in a state of ihram wearing a robe. He commanded him to remove it. [Ahmed 17989, Bukhari 1837, Muslim 1180, Abu Dawud 1819]
(837)-Ibn Abu Umar reported a Hadith of the same purport from Sufyan ibn Amr ibn Dinar, from Ata, from Safwan ibn Ya’la from his father, from the Prophet.
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In the state of IHRAM, there are some restrictions upon the HAJI that are necessary for him to observe. It is better if the sheets of IHRAM are white but colored ones are also permissible that are not stitched. One sheet of the cloth is sufficient for IHRAM but it is SUNNAH to put on two sheets though it is even permissible to have more than two sheets that are not stitched. Seminal discharge, while asleep, does not make any difference in the state of IHRAM and the person should have a bath for major cleanliness and wash the sheet of cloth or even change it. While in IHRAM, the men would not use such pair of slippers (or shoes) that might cover the raised bone of the foot as it is necessary to leave the area of the raised bone exposed; if it remains covered for some considerable time, he would have to pay SADAQAH of wheat weighing 3.5 kilograms or its value. Also in IHRAM, the men would not wear socks or gloves or tie some cloth at the head or the face. While in IHRAM, it is forbidden too for both men and women to cover their faces in such manner that the cloth touches either the whole or either some part of the face, such as cheeks or nose or chin. It is prohibited to apply perfume to the body or the IHRAM, to apply henna to the head (or the beard), to trim nails and to remove hair from any part of the body in the state of IHRAM. If the HAJI uses the perfumed soap once or twice, he would be liable to pay SADAQAH of the wheat as mentioned or the equivalent value to it; if he does so repeatedly, he would have to pay DAMM that means he would have to slaughter an animal against the act that was not allowed at IHRAM. These are some matters that the HAJI must see to while in the state of IHRAM; and Allah knows better.
TOPIC 21-Which animals may a pilgrim in the state of ihram kill
(838)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) said, “Five noxious creatures may be killed in the Haram. They are the rat, the scorpion, the crow, the eagle and the biting dog.” [Bukhari 3314, Muslim 1198, Nasai 2887]
(839)-Sayyidina Abu Saeed reported that the Prophet (PBUH) said, “A pilgrim who has assumed the ihram may kill the wild beasts, the biting dog, the rat, the scorpion, the eagle, and the crow.” [Ahmed 11755, Abu Dawud 1848, Ibn e Majah 3089]
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TOPIC 22-May one who has assumed the ihram have himself cupped
(840)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) had himself cupped when he was in the state of ihram. [Ahmed 1928, Bukhari 1835, Muslim 1202, Abu Dawud 1835, Nasai 2843, Ibn e Majah 3081]
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In the state of IHRAM, HAJI is not allowed to kill any animal except that which is an attacking dangerous animal like the scorpion and the wolf (as many ULAMA have indicated that the biting dog means the wolf at this narration); he might kill the rat too because whenever it comes out mostly at nights, it tries to create trouble in some way for the people around and this is not the time to stand any hindrance to the performance of such important task. Please note here that the matter is not related to these mentioned five only but any animal that might become highly dangerous, is included in its ruling so the snake, the leopard and all wild animals of attacking nature are included here; however, the HAJI must not kill those that run away from human-beings and they are not initially much aggressive like the fox or the hyena. As for the eagle and the crow that are mentioned here, there is much detail that ULAMA have provided yet the point to note here in these brief notes is that the HAJI would not trouble any of birds if they do not cause hindrance to the performance of the holy rituals for HAJJ; that is the denotation of the Hadith here at the topic. For the next Hadith, please note that cupping means to cure people of different diseases by sucking-out blood from the site of affliction by mouth. This needed force in sucking and as it did make things better for the afflicted persons, it was an accepted way of cure in those times; the issue was that it did cause bad blood to fill the mouth of the cupper at times and that was not appreciable; he had to care that it does not get inside his system. Cupping is allowed in the state of IHRAM when extremely necessary and when the nails and the hair do not come-off because of its application. There is a narration in Bukhari that the Prophet (PBUH) said, “If there is any good in your medical treatments, it is in the knife of the cupper, drinking of honey, or cauterization with fire, as appropriate to the cause of the illness, but I would not like to be cauterized” (this tells for the current era that people at some authority having some impression upon the society must not take-up any surgery of any sort leaving the matter as it is because the care to the pain only is the best thing here so that it remains bearable). The best dates that are mentioned for the cupping, are the odd dates of the third quarter of the Moon; 17, 19 & 21 (note that 15 is not included). As one of narrations at ABU-DAWUD recommends taking some light food before the cupping, it is better to take it then.
TOPIC 23-Dislike for solemnising marriage in the state of ihram
(841)-Nubayh ibn Wahb reported that Ibn Ma’mar decided to have his son married. So, he sent Nubayh to the amir of the pilgrimage Aban ibn Uthman (RA). He went to him and said, ‘Your brother intends to have his son married and that you should witness the solemnising’. He said, ‘I find him not but illiterate. Neither does a pilgrim in the state of ihram, marry nor have anyone married’. Then he narrated from Uthman like that a Marfu Hadith. [Ah 462, M 1409, AD 1841, N 2840, Ibn e Majah 1966]
(842)-Sayyidina Abu Rafi (RA) narrated that when Allah’s Messenger (PBUH) married Sayyidah Maymunah (RA) he had not assumed the ihram and when he consumated the marriage, he had (still) not assumed the ihram. Abu Rafi (RA) said, ‘I was the one who carried the proposal between them’. [Ahmed 27267]
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TOPIC 24-One who in is a sacred state is allowed to marry
(843)-Sayyidina lbn Abbas (RA) said that the Prophet (PBUH) married Maymunah (RA) while he was a Muhrim.
(844)-Sayyidina Ayyub (RA) reported from Ikrimah who from Ibn Abbas (RA) that the Prophet (PBUH) married Sayyidah Maymunah (RA) while he was a Muhrim (person in the state of ihram).
(845)-Qutaybah reported from Dawud ibn Abdur Rahman Attar, from Amr ibn Dinar, from Abu Shatha on the authority of Sayyidina Ibn Abbas that the Prophet (PBUH) married Sayyidah Maymunah while he was in the sacred state. [Bukhari 5114, Muslim 1410, Nasai 3269]
(846)-Sayyidah Maymunah (RA) said that Allah’s Messenger (PBUH) married her while he was not in a state of ihram. He cohabited with her also when he was not in the sacred state. She died (later) at Sarif and they buried her in the same place where he had cohabited with her. [Ahmed 26892, Muslim 1411, Abu Dawud 1843, Ibn e Majah 1964]
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Due to the difference in reports about the marriage of the Prophet (PBUH) with Sayyidah MAYMUNAH (RA) that do not express explicitly whether he married her at the state of IHRAM or not, ULAMA differ on the point. The marriage actually took place when the Prophet (PBUH) was not at the state of IHRAM (and it was 7 AH) when the Prophet (PBUH) was at UMRAH to compensate for the incomplete UMRAH of HUDAYBIYAH the year before. Note that to propose for marriage and to accept the proposal of marriage both are allowed at IHRAM; however, the marriage itself at that time is prohibited. The narration by IBN-ABBAS that the Prophet (PBUH) was at the sacred state of IHRAM at that marriage is not accepted in general; it is taken to mean that he was present at the HARAM (that is the KA’BAH and the surrounding area). Except for the school of ABU-HANIFA, generally ULAMA do not agree that it is permissible for the person in IHRAM to marry and even the HANAFI-School does not allow the sexual relationship after the marriage at this state till he has come out of IHRAM. The better stance is that it is not allowed as the narration about the Prophet’s marriage at that status is unclear while the words that relate to its prohibition are most explicit and Allah knows better.
TOPIC 25-A Muhrim eating flesh of the hunted animal
(847)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “The flesh of the game is lawful for you while you have assumed the ihram provided you have not hunted it or had it hunted for you.” [Ahmed 14900, Abu Dawud 1851, Nasai 1851]
(848)-Sayyidina Abu Qatadah (RA) narrated that he was with the Prophet (PBUH) till somewhere on the road to Makkah, he lagged behind with some of his companions who where Muhrim while he was not a Muhrim. He observed a wild donkey. He jumped on his horse and asked his mates to give him a spear, but they declined. So he asked them for a whip, but they again declined. So, he took (the weapon) himself and rushed towards the donkey and killed it. Some of the Sahabah (RA) of the Prophet ate its flesh and some of them declined. They caught up with the Prophet (PBUH) and asked him about it and he said, ‘That was only a meal for you that Allah fed you’. [Ah 22630, Bukhari 1823, M 1196, AD 1852, N 2812]
(849)-Qutaybah reported a Hadith like the Hadith of Abu an-Nadr about a wild animal, from Maalil from Zayd ibn Aslam from Ata ibn Yasar from Abu Qatadah. But, it has these words too, The Prophet (PBUH) said, ‘Do you still have some of its flesh with you?’ [Ahmed 22631, Bukhari 2914, Muslim 1196]
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TOPIC 26-It is Makruh for a Muhrim to eat flesh of game
(850)-Ubaydullah ibn Abdullah reported that Sayyidina Ibn Abbas (RA) informed him from Sayyidina Sa’b ibn Jaththamah (RA) who said that Allah’s Messenger (PBUH) met him at Ahwa or Waddan (between Makkah and Madinah). He presented the Prophet (PBUH) a wild donkey but he returned it to him. When Allah’s Messenger (PBUH) observed on his face dislike (for that), he said, “It is not that I returned it to you (due to any displeasure), but only because I am in a sacred state.” [Ah 16423, Bukhari 1825, M 1193, N 2815, Ibn e Majah 3090]
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TOPIC 27-Game of seas is lawful for a Muhrim
(851)-Sayyidina Abu Hurayrah said that they went out with Allah’s Messenger (PBUH) to perform Hajj or Umrah. They encountered a swarm of locusts and they began to strike them with their sticks and whips. The Prophet (PBUH) said, “Eat it, for it is the game of the sea.” [Abu Dawud 1854, Ibn e Majah 3222]
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Ahadith here point out the ruling about the hunted animals when the person is with MUHRIM persons (that have taken-up IHRAM) or when he himself is MUHRIM. Note that if the MUHRIM hunts an animal, it is not allowed to eat it neither for him nor for others; its ruling is like the dead animal found that is prohibited to eat; if someone who is not MUHRIM hunts an animal for the MUHRIM that also is disallowed according to three IMAMS except ABU-HANIFA. There is a third situation too that if someone hunts some animal that is for himself and others that are not at the state of IHRAM before HAJJ, it is allowed even for MUHRIM to eat it as taken by all IMAMS. As for the fish, eating of it is allowed even at the state of IHRAM as it belongs to the water and needs no slaughter.
TOPIC 28-About hyena for a Muhrim
(852)-Sayyidina Ibn Abu Ammar (RA) said that he asked Jabir ibn Abdullah (RA) about hunting the hyena. He said, “Yes (it is allowed).” He asked about eating it and he answered, “Yes (it is allowed).” He asked, “Did Allah’s Messenger (PBUH) eat it?” Jabir said, “Yes!” [AD 3801, Tirmidhi 1798, Ibn e Majah 3085, Ahmed 14456]
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TOPIC 29-Bath before entering Makkah
(853)-Sayyidina lbn Umar said that before entering Makkah, the Prophet had a bath at the place FAKH.
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TOPIC 30-Entering Makkah by heights; departing by low-lands
(854)-Sayyidah Ayshah (RA) said that when the Prophet (PBUH) came to Makkah, he entered through its heights. When he departed, he went out through its low-lands. [Bukhari 1577, Muslim 1258, Abu Dawud 1869]
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As for hyena, please see the note at the H-1798 of JAME’ TIRMIDHI. Ahadith here give the MUSTAHAB (the appreciated) way to enter Makkah; if possible it is better to take a bath before entrance there and enter during the day-time; but seeing to the necessity, entrance to it without bath at any time for the Muslim person is not disallowed. Note that if someone does not intend for HAJJ or UMRAH and passes any MIQAT towards Makkah, then according to SAHFA’I, he does not need to take IHRAM but ABU-HANIFA asks to take IHRAM for all those who pass from MIQAT en-route to Makkah; for residents inside the MIQAT, he says that taking IHRAM is not necessary. MALIK and AHMED allow passing the MIQAAT without IHRAM for anyone whose need occurs time and again to visit Makkah but they ask those whose need is for the time-being to take IHRAM when they pass any MIQAT en-route to Makkah even if they do not intend UMRAH or HAJJ.
TOPIC 31-The Prophet (PBUH) entered Makkah by day
(855)-Sayyidina Ibn Umar (RA) said that the Prophet (PBUH) entered Makkah during day time. [Muslim 1257, Ahmed 5230, Ibn e Majah 2941]
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TOPIC 32-Dislike for raising hands when sight falls on Bayt Allah
(856)-Muhajir Makki said that Sayyidina Jabir ibn Abdullah (RA) was asked if a man might raise his hands on seeing Bayt-Allah. He said, “We performed Hajj with Allah’s Messenger (PBUH), we did raise our hands.” (It has also been translated ‘did we raise our hands?’).
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TOPIC 33-Nature of Tawaf
(857)-Sayyidina Jabir (RA) reported that when the Prophet (PBUH) came to Makkah, he entered the mosque, he kissed the Black stone. Then he went to its right and practised Ramal three times and walked four times. Then he came to the station (of Ibrahim) and said---Take to your-selves Ibrahim’s station as a place for prayer (2:125). There he prayed two Raka’at, placing the station between him and the House. Then he came to the stone after the two Raka’at, kissed it and went to Safa. The narrator said that he thought he recited---Surely the Safa and the Marwa are among the emblems of Allah (2:158). [Ahmed 14666, M 1218, AD 3969, N 2936, Ibn e Majah 1008]
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There are three types of TAWAF (circumambulating the KA’BAH) at HAJJ and UMRAH; TAWAF-QUDUM (at arrival to KA’BAH); TAWAF-ZIYARAH (the necessary circumambulation of KA’BAH to perform at HAJJ or UMRAH and it is also named as TAWAF-IFADHA); TAWAF-WIDA’ (at leaving Makkah). TAWAF starts from the HAJR-ASWAD (the black stone at the KA’BAH) and ends at it; each TAWAF comprising of seven circles. The point to note here is that according to MALIK and ABU-HANIFA, it is WAJIB (necessary) to make TAWAF on foot except for some extreme necessity. Also note that the Prophet (PBUH) performed all these three TAWAF at HAJJ and it is reported that at TAWAF-ZIYARAH, the Prophet (PBUH) circulated the KA’BAH riding on an animal as there were thousands of people around him, an extremely huge gathering for that time, that might have disturbed each other as everyone would have intended nearness to the Prophet if he had been on foot; he did want people to see his gestures that were related to HAJJ that would become the authentic way ahead to perform HAJJ; Al-Hamdu Lillah. H-857 that JABIR (RA) has narrated tells about the RAMAL (it means to walk hastily, to take shorter steps, to lift the legs forcefully, keep the chest out and move the shoulders in walking) in three rounds at TAWAF-QUDUM at HAJJ. The Prophet PBUH took up RAMAL to show that the life at Madinah has not made Muslims weak and they still are strong to fight in the way of Allah whenever and wherever necessary; Al-Hamdu Lillah. Note that HAJI is allowed to raise hands when at the line of HAJR-ASWAD (the black stone) keeping the palms towards it; he would say BISM-ALLAH, ALLAHU-AKBAR though this gesture of raising hands is not necessary.
TOPIC 34-About ramal from the hajr-aswad ending at it again
(858)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) began Ramal from the Black stone back again to it three rounds, and he walked (as usual in remaining) four. [Ahmed 15275, Muslim 1263, Nasai 2936, Ibn e Majah 2951]
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TOPIC 35-Kissing nothing besides Hajr Aswad and Rukn Yamani
(859)-Abu Tufayl reported that they were (performing Tawaf) with Sayyidina Ibn Abbas (RA), and Mu’aviah would never go by a corner without kissing it. So, Sayyidina Ibn Abbas (RA) said to him, “Surely the Prophet never kissed (any corner) except the Hajr Aswad and Rukn Yamani (Yamani-Corner).” Mu’aviah said, “There is nothing in the House that may be forsaken.” [Bukhari 849, Muslim 1269]
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TOPIC 36-The Prophet performed Tawaf observing idhtiba
(860)-Ibn Abu Ya’la reported from his father that the Prophet (PBUH) circumambulated the Ka’bah observing idhtiba; He had a green mantle on him. [Abu Dawud 1883, Ibn e Majah 2954]
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IBN-ABBAS (RA) was right to point-out to MU’AVIAH that no corner of the KA’BAH would be kissed except the HAJR-ASWAD (the black stone in KA’BAH) or at most, the RUKN-YAMANI though kissing any of them even is not necessary at all. Note that the four corners of the Holy KA’BAH are named as the RUKN-ASWAD i.e. the Eastern Corner from where the rounds of TAWAF commence, the RUKN-IRAQI i.e. the Northern Corner that comes second at the round, the RUKN-SHAMI i.e. the Western Corner that comes third at the round and then the RUKN-YAMANI i.e. the Southern Corner that comes fourth at the round; these four corners of the KA’BAH roughly point to directions that the compass shows. KA’BAH has black silk and gold covering that is known as KISWAH; it is replaced annually at ZIL-HAJJ. As for IDHTIBA, it means to take the sheet of IHRAM from below the right arm-pit from the back and put it upon the left shoulder at TAWAF; the right shoulder and both the arms remain uncovered. This posture is taken-up for the whole of TAWAF and it is appreciable according to the three IMAMS except MALIK; the HAJI also performs SA’I (covering the area by foot between SAFA & MARWAH) after it; but note here that IDHTIBA is not necessary.
TOPIC 37-Kissing the Black Stone
(861)-Aabis ibn Rabi’ah said that he saw Sayyidina Umar kiss the Stone and say. “I kiss you while I know well that you are a stone, and had I not seen Allah’s Messenger kiss you I would not have kissed you.” [Muslim 1270, Abu Dawud 1873, Nasai 2934]
(862)-Zubair ibn Arabi (RA) narrated that a man asked Ibn Umar (RA) about the istilaam (kissing) of the Stone. He said, “I saw the Prophet (PBUH) touch it and kiss it.” The man asked, “Even if I am surrounded and crowded?” He said, “Do it with your right hand. I saw the Prophet greeting and kissing it.’
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TOPIC 38-Begin the Sa’i from Safa
(863)-Sayyidina Jabir (RA) reported that when the Prophet (PBUH) came to Makkah, he made the Tawaf of the House seven rounds. He came to the Station and recited “Appoint for yourselves a place of prayer on the standing-place of Ibrahim.” (Surah-2, 125). Then prayed Salah behind the Station, and came to the HAJR and kissed it. After that he said, “We begin with what Allah has begun.” So he began SA’I at Safa reciting ---Surely the Safa and the Marwa are among the signs appointed by Allah (2:158; see H-857). [Ah 14447, M 1218, AD 1905, N 708, M 2960]
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TOPIC 39-Making Sa’i between Safa and Marwah
(864)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) robustly made the rounds of the House and the rounds between Safa and Marwah so that the idolators might observe his strength. [Bukhari 1649, Muslim 1266, Nasai 2976]
(865)-Kathir ibn Jumhan said that he saw Sayyidina Ibn Umar (RA) walk during Sa’i. So he asked him, “Do you walk during Sa’i between Safa and Marwah?” So, he said, “If I run then I have seen Allah’s Messenger (PBUH) also run. And if I walk then, indeed, I saw Allah’s Messenger walk. And now I am an old man.” [Abu Dawud 1905, Nasai 2926, Ibn e Majah 2988]
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H-861 is much noteworthy as UMAR (RA) clarified here that all Muslims care about the worship of Allah only; if they give respect to anything in that worship of Allah, it does not mean that it is a challenge to that worship. Note that HAJR-ASWAD (the Black Stone) was absent from the KA’BAH from the beginning of 930 AD to 952 AD and still the HAJJ went on without it. The ISMAILI sect QARAMATIAH that revolted against the ABBASID Caliph at that time had stolen the stone to BAHRAIN and they returned it only after about 23 years when the ransom-money for it was paid by the Abbasids. Afterwards, the leader of QARAMATIAH Abu-Tahir was afflicted with gangrene that ate up his flesh and he died one of the most painful deaths as reported in history. SA’I is the walk between SAFA and MARWAH, the path near to Holy KA’BAH, that is done in the memory of Sayyidah HAJIRAH (AS), the respectable wife of IBRAHIM (AS), who ran to and fro at this path 2500 years back from the time of the Prophet (PBUH), to seek water for the thirsty child ISMAEL (AS); ZAM-ZAM is the gift of Allah from that time. SAFA and MARWAH used to be two hills yet now only the markings for them remain though the path is the same one that SAYYIDAH covered. Three of IMAMS except ABU-HANIFA take SA’I as the essential part of HAJJ so without it, HAJI has not completed the HAJJ according to them; ABU-HANIFA take it as WAJIB so if the HAJI gives an animal as DAMM for its omission for some reason, his HAJJ would complete. SA’I starts from the point at SAFA and the round ends at MARWAH then from MARWAH to SAFA, it is another round; there are seven rounds in total so the SA’I would finally end at MARWAH. During SA’I, the HAJI must run for some space that is marked by the green lights there as it is mentioned that Sayyidah HAJIRAH ran at this space to cover it fast as she could not view ISMAIL from there; the old men do not need to run and women (even if they are able to manage the run) must not cover it by running at the site; it certainly was the highly respectable woman whose action is memorized by the SA’I but she was alone there left by IBRAHIM by the command of Allah and here, a great number of men are present where the women would remain more reserved than usual.
TOPIC 40-Making Tawaf on a conveyance
(866)-Sayyidina Ibn Abbas (RA) said that the Prophet (PBUH) made the Tawaf on his riding beast. When he came to a corner (Hajr Aswad), he would make a gesture towards it. [Bukhari 1612, N 2952]
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TOPIC 41-Excellence of Tawaf
(867)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “If anyone made Tawaf of the House fifty times then he will be (as) absolved of his sins, as on the day his mother had given him birth.”
(868)-Ibn Abu Umar reported from Sufyan ibn Uyaynah, from Ayyub that the scholars considered Abdullah ibn Sa’eed ibn Jubayr (one of the narrators of Hadith # 867) more excellent than his father in narration. He also had a brother Abdul MALIK ibn Sa’eed ibn Jubayr who was also a narrator of this Hadith.
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According to MALIK and ABU-HANIFA, it is necessary to make TAWAF on foot except for some extreme necessity; according to SHAFA’I it is not necessary on foot while the HANBALI (that follow AHMED) have conflicting statements; one is according to the former and the second is according to SHAFA’I. The Prophet (PBUH) made the TAWAF riding so that all might see him with ease and learn the way to perform HAJJ well; see also the note at the H-858. As for the matter that 50 TAWAF wash away the sins of a person, that means that his petty sins would be erased from his sheet of deeds and insha-Allah he would get the TAUFIQ to repent and ask for forgiveness for his major sins (note that major sins are not erased except by repentance and asking mercy from Allah). It is most important for Muslims that they try their best to keep away from all major sins that are either injustice or either deeds of high shameful nature; certainly, the Muslim person should never commit major sins on the thought that he would compensate. As each TAWAF comprises of seven circulations, 50 TAWAF means 350 circulations that the person might perform at different times as the Hadith does not ask for these all to be at one time or just in few days though if he does perform them in few days of stay at Makkah, that certainly is most praiseworthy; Al-Hamdu Lillah.
TOPIC 42-Two Raka’at of Tawaf after ASR and FAJR
(869)-Sayyidina Jubayr ibn Mut’im narrated that the Prophet (PBUH) said, “O Children of Abd-Manaf, do not disallow anyone who makes Tawaf of this house to offer Salah at whichever hour of night or day he likes.” [Ahmed 16737, Abu Dawud 1894, Nasai 584, Ibn e Majah 1254]
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TOPIC 43-What may one recite in two Raka’at of Tawaf
(870)-Sayyidina Jabir ibn Abdullah reported that Allah’s Messenger (PBUH) recited in the two Raka’at of Tawaf, the Surah al-Kafirun and al-Ikhlas.
(871)-Hannad reported from Waki, from Sufyan, from Jafar ibn Muhammad who from his father that it is Mustahabb to recite Surah al-Kafirun and al-Ikhlas in the two RAKA’AT of Salah.
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According to SHAFA’I and AHMED ibn HANBAL, it is allowed to read the two-RAKA’AH of SALAH that are read after TAWAF at any time according to the Hadith at the topic; MALIK and ABU-HANIFA do not allow it on the disallowed timing for SALAH due to the practice of UMAR that he did not read this SALAH at such timing and they take this practice as to represent what the Prophet (PBUH) had intended; also IBN-UMAR and AYESHA disallow it though they do allow TAWAF at any time so this curbs the Hadith at the topic to exclude the disallowed timing that are proved by other Ahadith. BANI ABD-MUNAF had their houses adjacent to KA’BAH so the Prophet (PBUH) addressed them especially to guide them that they must not become any hindrance to anyone in the performance of acts that are related to HAJJ. It is appreciable to read Surah KAFIRUN and Surah IKHLAS much in two RAKA’AH of SALAH that is read after TAWAF (that is MUSTAHAB by designation) and Allah knows better.
TOPIC 44-It is unlawful to make Tawaf in the nude
(872)-Ibn Uthay said that he asked Sayyidina Ali , “With what were you sent (by the Prophet PBUH)” ?‘ He said, “With four things; no one but a Muslim will enter Paradise. Do not make Tawaf of the House in the nude. The Muslims and the idolators will not come together (for Hajj) after this year. If there is a covenant between anyone and the Prophet (PBUH) then that will be valid till its expriy but if no period is stipulated then it will operate for four months.’
(873)-Ibn Abu Umar and Nasr ibn Ali reported the like of it from Sufyan, from Abu Ishaq and they named the narrator Zayd in the chain of the (previous) narration as Zayd ibn Yuthay and this is narrated in the better way.
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TOPIC 45-Going inside the Ka’bah
(874)-Say’dah Ayshah (RA) said that once the Prophet (PBUH) departed from her with cool eyes and a happy disposition. When he returned to her he was grieved. She asked him and he said, “I entered the Ka’bah and I wished that I had not done that. I fear that I have put my Ummah to inconvenience after me.” [Ahmed 25110, Abu Dawud 2029, Ibn e Majah 3064]
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TOPIC 46-Offering Salah inside the Ka’bah
(875)-Sayyidina Bilal (RA) said that the Prophet offered Salah inside the Ka’bah. But Sayyidina Ibn Abbas (RA) said that he never prayed but called the TAKBIR.
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The Prophet (PBUH) had asked ALI (RA) to make the announcement about the four things that are mentioned in H-872 (he had appointed him the AMIR at HAJJ); this includes that no one must make TAWAF in nude after this year as some of the men among unbelievers did in the times of JAHILIYYAH as they took it as something worthy of appreciation; note that though ABU-HANIFA asks for DAMM if some part of the body opens from the area that must remain hidden (SATAR) yet SHAFA’I takes it as a condition for TAWAF and so according to him if the part that must remain hidden opens at TAWAF, the HAJJ would become void. This announcement also included that those who have not accepted Islam and have not taken time to stay at Makkah from the Prophet (PBUH) individually, have four months in general to leave Makkah and adjacent areas so that nobody but Muslims remain here who would be the only ones to make HAJJ from now on with its true spirit. At H-874 (and H-875), we find that the Prophet (PBUH) went inside the holy KA’BAH and here the other narration by BILAL (RA) tells us that he read NAFL-SALAH there. However, it is narrated by USAMAH (RA) that he did not read any SALAH inside so either the event of the Prophet (PBUH) entering the Holy KA’BAH occurred twice or either one of the narrators has erred in judgment about the SALAH; this error might have occurred due to the dim light inside or the lack in observance of the Prophet’s actions there. It is mentioned that IBN-ABBAS who disagreed to the viewpoint that the Prophet (PBUH) read SALAH there, had not entered the holy place with him; BILAL and USAMAH had witnessed him at the time and he had got his point from USAMAH; in any case, the Muslim person would avoid the FARDH-SALAH there even if entry inside becomes possible; that is the ruling of Malik. The better stance has been taken as of BILAL in general yet there is high probability that the occasion is only one (that is the conquest of Makkah) and USAMAH (and IBN-ABBAS) are right in their judgment that the Prophet (PBUH) did not read any SALAH there.
TOPIC 47-About demolishing the Ka’bah
(876)-Aswad ibn Yazid said that lbn Zubayr (RA) asked him to report to him that which the Mother of the Believers, Sayyidah Ayshah (RA) had disclosed to him. So he told him that she had said that Allah’s Messenger (PBUH) said to her, “If your people had not been very recent Muslims (after Jahiliyah), I would have demolished the Ka’bah and made two doors into it.” So when Ibn Zubayr (RA) became governor of Makkah, he demolished it and made two doors for it. [Ah 24763, Bukhari 1584, M 1333, Ibn e Majah 2955]
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TOPIC 48-Offering Salah in the Hijr (Hateem)
(877)-Sayyidah Ayshah (RA) narrated that she longed to enter the Ka’bah and pray (Salah) therein. So, Allah’s Messenger took her by her hand and admitted her into the hijr (Hateem) and said to her, “Offer the Salah, if you like to enter the House, for it is a part of the House. Your people made it small when they built the Ka’bah and took this out of the House.” (Ahmed 24670, Abu Dawud 2028, 2910]
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TOPIC 49-Merits of the Station of Ibrahim (AS) & Hajr-Aswad
(878)-Sayyidina Ibn Abbas narrated that Allah’s Messenger (PBUH) said, “The Black Stone was sent down from Paradise and it was whiter than milk, but the sins of the children of Aadam turned it black.”
(879)-Qutaybah reported from Yazid ibn Zuray’ from Raja’ Abu Yahya who said that he heard Ibn-Umru (RA) say that he heard Allah’s Messenger (PBUH) say, “The Rukn and the Maqam (Station of Ibrahim) are two rubies from the rubies of Paradise. If Allah had not blotted out their light then they would have brightened that which is between the east and the west.” [Ahmed 7017]
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ABDULLAH Ibn ZUBAYR (RA) made the KA’BAH in 64 AH the way that the Prophet (PBUH) intended to make it when the forces of YAZID Ibn MU’AVIAH had caused damage to it; this was the way the Prophet IBRAHIM (AS) had made it 2500 years ago from the golden period of the Prophet (PBUH); ABDULLAH leveled the door to the ground, made two doors to it and brought the area that was left out inside it that is named as HATEEM; later-on after about ten years of this construction, HAJJAJ, the cruel murderer, in his great despise of Ibn-ZUBAYR and even by his intention to oppose the will of the Prophet (PBUH), made it again as before by the approval of the Caliph of the time. HIJR is the other name for HATEEM; it is about nine feet area from the Holy KA’BAH that was left out by the QURAYSH when they renovated KA’BAH (to repair some damage that it had incurred) a few years before the Prophet (PBUH) received the first revelation; at present HATEEM covers some more space than this mentioned area. The two points, one at the holy KA’BAH itself and the other at its front that is named as the station of IBRAHIM (AS), are said to be the two rubies from the Paradise. Note that HAJR-ASWAD, the black stone, descended from JANNAH and it was pure white initially, yet with time drawing out the sins of the peoples that touched it by the intention to get spiritual purity, it had turned black. As for the station of IBRAHIM that also is mentioned as the big stone that came from JANNAH to make ease in the building of the holy KA’BAH for IBRAHIM as he used to stand on it to construct the walls of the holy KA’BAH; it is covered by an enclosure at MATAF, the area for walking for the circulation of the Holy KA’ABAH.
TOPIC 50-Going to Mina and staying there
(880)-Sayyidina Ibn Abbas said, “Allah’s Messenger (PBUH) prayed with us at Mina the Salah of ZUHR and ASR and MAGHRIB and ISHA and FAJR. Then he departed for Arafat in the early morning.” [Ibn e Majah 3004]
(881)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) prayed with us the ZUHR and FAJR Salah. Then he went to Arafat in the morning.
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TOPIC 51-The first to reach Mina deserves more to stay
(882)-Sayyidah Ayeshah reported that they said, “O Messenger of Allah! Shall we build for you a structure in Mina to give you shade?” He said, “No. He who comes to Mina first, it is his place.” [Ahmed 25776, Ibn e Majah 3006, Abu Dawud 2019]
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TOPIC 52-Praying the Qasr at Mina
(883)-Sayyidina Harithah ibn Wahb (RA) said, “I prayed with the Prophet (PBUH) at Mina, all people being at peace, and they prayed two Raka’at (Qasr, or shortened Salah). [Bukhari 1083, M 696, AD 1965, N 2441]
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The first place to stay at the HAJJ after making its intention by taking IHRAM is MINA. It is not much far from Makkah (it is around 8 Kilometers from it); and people do walk to it though taking some ride is more feasible for the weak persons that are the old men, women and children. Five of SALAH counting from ZUHR of the 8th of ZIL-HAJJAH are to be read here and whatever good the HAJI is able to collect by reading NAFL-SALAH, the Holy Book Quran, sitting in the gathering of ULAMA, giving amounts in charity etc., he must collect it. SALAH for the people of Makkah would remain the same yet the persons coming from outside have to make QASR that is to shorten the FARDH-SALAH of ZUHR, ASR and ISHA to two RAKA’AH instead of reading four; MAGHRIB and FAJR would remain the same. Although it is best to stay at MINA for the five SALAH moving to ARAFAH in the morning that is about 14.5 Kilometers from MINA yet due to millions of people at the occasion as of now, vehicles move from the night of the 9th after MAGHRIB and millions of people often reach ARAFAH at the night saying FAJR at ARAFAH; note that this does not affect the caliber of the HAJJ in any way.
TOPIC 53-To stand at Arafat and make supplication
(884)-Sayyidina Yazid ibn Shayban (RA) said that Ibn-Mirba’ Ansari (RA) came to them while they were standing at the Mawqif (place of standing), a place distant from Amir (the imam). He (lbn Mirba) said, “I am the envoy of Allah’s Messenger (PBUH) to you. Stand, all of you, at your places so that you keep to the legacy of Ibrahim.” [Ah 17233, Abu Dawud 1919, Nasai 3014, Ibn e Majah 3011]
(885)-Sayyidah Ayshah narrated that the Quraysh and those who were on their religion, the Hums, stood at Muzdalifa. They used to say. We are servants of Allah (so they did not go to Arafat). And those besides them would (go and) stand at Arafat. So Allah the Majestic and Glorious revealed---Then hasten onward from the place wherefrom the people hasten onward (2:199). [Bukhari 4520, Muslim 1219, Abu Dawud 1910, Nasai 3009]
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TOPIC 54-All of Arafat is place of standing
(886)-Sayyidina Ali ibn Abu Talib (RA) narrated hat Allah’s Messenger (PBUH) stood at Arafat. He said, “This is Arafat and it is the Mawqif (standing place), and all of it is the Mawqif.” Then, he returned when the sun set and took Usamah ibn Zayd (RA) as his co-rider. And as was his wont, he began to gesture with his hand. And the people were on the right and left beating the track. He turned towards them and said, “O People! You must remain peaceful.” Then they all came to Muzdalifah and he prayed with them the two prayers (of MAGHRIB and ISHA) together. When it was dawn, he came to Quzah and stood there and said, “This is Quzah and it is the mawqif. Rather, the whole of Muzdalifah is the mawqif.” Then, he moved forward till he came to the valley Muhassir where he struck his she-camel a whip (softly) so that it began to run till they were beyond the valley. He stopped and took Fadl ibn Abbas as his co-rider and came to the Jamrah and hit it with pebbles (called Rami). Then he came to the slaughtering place. He said, “This is the Mazbah (slaughtering place) and all of Mina is place of slaughtering. A young girl of the tribe Kath’am said, “My father is old. The obligation of Hajj is on him. May I perform Hajj on his behalf?” He said, “Perform Hajj on behalf of your father.” He then turned away Fadl’s neck from this girl. So, Abbas asked. “O Messenger of Allah! Why did you turn the neck of the son of your uncle?” He said, “I saw a young man and a young woman and was apprehensive of the devil’s Mischief.” A man came shortly and said, “O Messenger of Allah! I have performed the Tawaf of If’adah before shaving my head.” He said, “Shave it now. There is no sin in that.” Another man came and submitted, “O Messenger of Allah! I have made the sacrifice before pelting the stones.” He said, “Make Rami (pelt stones) now. There is no sin.” Then he came to the House (of Allah), made the Tawaf and came to the well of Zam-Zam. He said, “O children of Abdul Muttalib! Were it not that people would overpower you (and draw water) I would have drawn for myself.” [Ahmed 562, Abu Dawud 1935, Ibn e Majah 3010]
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TOPIC 55-About returning from Arafat
(887)-Sayyidina Jabir reported that the Prophet (PBUH) hurried out of the valley Muhassir. Bishr (RA) added that when he returned from the assembly (Muzdalilfah), he was at peace and commanded them (the Sahabah) to be at peace. Abu Nu’aym added that the Prophet commanded them to cast such pebbles at the Jamrah which they could hold in their fingers. He also said, “Perhaps, I may not see you after this year.” [Ah 14559, M 1297, AD 1944, N 3021, Ibn e Majah 3023]
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The H-884 tells that stay of ARAFAH is valid wherever the HAJI stays there; it certainly is a very vast area that has the capacity to hold millions and one of the most notable things about it is that it would be one of the parts of the ground where people would gather at the Day of Judgment; with the white IHRAM on the men everywhere, the scene really seems to guide attention towards that. The place of stay needs to be inside the ground of ARAFAH as that is the most important part of the rituals of HAJJ. The stay here for some of time between the time of ZUHR and MAGHRIB is necessary; the HAJI should move after MAGHRIB only from this site to MISHEREL-HARAM (MUZDALIFAH). H-885 narrated by Sayyidah AYESHA tells about the attitude of the people of Makkah at HAJJ that they took their-selves very special and did not go beyond MUZDALIFAH; this means that they did not visit ARAFAH as ARAFAH is out of the HARAM (the sacred area; Makkah and its surrounding area is termed as HARAM while Madinah and its surrounding area also is termed as HARAM) while MUZDALIFAH is inside the HARAM; HUMS means here the people of the area of HARAM. The verse of Surah BAQARAH (2:199) commanded them too as they had become Muslims now, to perform the stay at ARAFAH and it checked their views that they held of old. The H-886 narrated by Ali (RA) is taken to be the basis for HAJJ as it describes the HAJJ from the stay of ARAFAH, one of the most important aspects of the HAJJ, to the last; the only thing it leaves is HALQ (the shaving of hair). The sequence is as mentioned in this Hadith that when the HAJI reaches ARAFAH from MINA at the 9th of ZIL-HAJJAH; he would stay there till MAGHRIB then without reading the MAGHRIB-SALAH, he would march on to MUZDALIFAH; whenever he reaches there, he would read the MAGHRIB and the ISHA together. Then after FAJR at MUZDALIFAH, he would march on to MINA where he would perform RAMI (throwing of pebbles at the big-satan), then NAHR (sacrifice of an animal) and then HALQ (shaving of his hair at the head which he might perform at Makkah if he intends); after that he would go to Makkah and change IHRAM to ordinary clothes in which he would make the TAWAF (ZIYARAH); the sequence is WAJIB (necessary) according to ABU-HANIFA to maintain as the discrepancy in that would cause the HAJI to become liable to give DAMM (sacrifice of another animal besides the usual sacrifice) though AHMED asks to give DAMM only when this discrepancy results by will; please read also the note at the first topic of this booklet of HAJJ. The HANAFI-School says that as this was the first of HAJJ where all people accompanied the Prophet (PBUH) after it became FARDH so the Prophet (PBUH) did not press hard on discrepancies of the SAHABA; he did allow some discrepancy that had occurred by some of them yet that was specific to HAJJATUL-WIDA only. Note that QUZAH is the mountain at MUZDALIFAH and MAWQIF means the place to stay; note also that MUHASSAR is the place between MINA and MUZDALIFAH and to make the stay of MUZDALIFAH there is not valid; it is here that Allah destroyed ABRAHA and his army that came with high strength and the elephant for the destruction of the holy KA’BAH. This incident in mentioned in Surah FEEL and it is SUNNAH for the HAJI to walk briskly at this area clearing it fast as the Prophet (PBUH) did; this was a place of punishment from Allah and all such places would be crossed fast according to the SUNNAH. The H-887 narrated by JABIR (RA) tells explicitly that the Prophet (PBUH) was aware that he would leave the world that year; he was not liable to bring such huge number to Islam but only to give the message of Allah to all the peoples of the world yet seeing the huge gathering present there, he certainly gathered that his work is done; such high quantity did show the quality. That is why he asked the people to witness that his work is done at this moment of time as Ahadith tell us explicitly and the people there answered in positive. He got one of the last revelations there at ARAFAH that said, “This day I have perfected for you your religion and completed My favor on you and chosen for you Islam as the pathway” (5:3); he passed away after three months of HAJJATUL-WIDA. There is one more thing at the narration by ALI (RA) that does need some comment and that is the turning away of the view of FADL Ibn ABBAS when a young girl asked the Prophet (PBUH) about HAJJ-BADL (please see the note at H-667 for comments on HAJJ-BADL). As HEJAB is somewhat relaxed at the HAJJ and this young girl of the tribe of KATH’AM was bold enough to ask the Prophet (PBUH) her question among such huge gathering of men, it seems that FADL was attracted to her. The young girl also felt the sight of FADL as reported at another version of this narration (and young girls certainly are sensitive to the sight of men towards them) so the Prophet (PBUH) took care that the matter does not advance. It is a point to note that the manifestation of such attraction of the man towards some NA-MEHRUM lady is not appreciable in Islam even at ordinary times whereas this was the occasion of HAJJ; that also when the Prophet (PBUH) himself was leading the occasion. The only option for him according to Islam (when he does feel a true attraction towards some NA-MEHRUM lady) is to ask her to marry him if that is possible; however, if his proposal is rejected, then he should just forget about it; and Allah knows better.
TOPIC 56-Pray MAGHRIB and ISHA together at Muzdalifah
(888)-Abdullah ibn MALIK said that Sayyidina Ibn Umar (RA) led the Salah at Muzdalifah, combining two prayers with one IQAMAH. He said, “I had seen Allah’s Messenger (PBUH) do like this at this place.” [Ah 5287, M 1288, AD 1932, Nasai 3026]
(889)-Muhammad ibn Bashhar reported like this in a marfu’ form from Yahya ibn Sa’eed from Isma’il ibn Abu Khalid, from Abu Ishaq, from Sa’eed ibn Jubyr from the Prophet Muhammad ibn Bashhar said on the authority of Yahya ibn Saeed that the Hadith of Sufyan is Sahih (i.e. right).
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TOPIC 57-One who stands at Muzdalifah with the Imam
(890)-Sayyidina Abdur Rahman ibn Yamur (RA) said that some people of Najd met Allah’s Messenger (PBUH) while he was at Arafat. They asked him (about Hajj), so he ordered an announcer to proclaim and he proclaimed that Hajj was (the standing) at Arafah. One who reaches Arafat before rise of dawn on the night of Muzdalifah has, indeed, performed Hajj. The days of Mina are three days, “then whosoever hastens (his departure) after his stay of two days (at Mina) there is no sin on him and whosoever delays there is no sin on him” (2:203). Muhammad said that Yahya added that the Prophet (PBUH) took a co-rider and got him to proclaim. [Ahmed 18976, Abu Dawud 1949, Nasai 3016, Ibn e Majah 3015]
(891)-A Hadith of same meaning is reported by Ibn Abu Umar from Sufyan ibn Uyaynah (RA) from Sufyan Thawri from Bukayr ibn Ata, from Abdur Rahman ibn Yamur and then from the Prophet (PBUH).
(892)-Sayyidina Urwah ibn Mudarris ibn Aws ibn Harithah ibn al-Umm at-Ta’i said that he met Allah’s Messenger at Muzdalifah while he was coming out for Salah. He submitted, “O Messenger of Allah, I have come from Mount Tai. I have tired my riding beast (she-camel) and wearied myself. By Allah, I have not let any mountain go where I have not stood. Is my Hajj valid?” So Allah’s Messenger (PBUH) said, “He who offered this prayer with us and stays with us till we are here and he has observed the standing at Arafat before this during (any portion of) day or night, has indeed performed Hajj and done his duty.” [Ahmed 18328, Abu Dawud 1950, Nasai 3036, Ibn e Majah 3016]
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TOPIC 58-Weak may be sent off from Muzdalifah early
(893)-Sayyidina Ibn Abbas said, “The Prophet (PBUH) sent me away from Muzdalifah while it was still night with the luggage.” [Ahmed 2204, Muslim 1294]
(894)-Sayyidina Ibn Abbas narrated that the Prophet (PBUH) sent ahead the weak people of his household and told them that they should not pelt the pebbles on the Jamrah before the sun rise. [Ahmed 3203]
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Staying at MUZDALIFAH is also important at HAJJ and at that place, two SALAH that are MAGHRIB and ISHA of the 10th night of ZIL-HAJJAH (night coming before the day in the Lunar Calendar) are read together. Here, SHAFA’I and ABU-HANIFA ask to say one ADHAN but read each SALAH with its own IQAMAH (that is the announcement at the beginning of SALAH by specific words that it is now commencing). AHMED asks not to say ADHAN but pronounce two IQAMAH while MALIK asks to say two ADHAN and two IQAMAH as there are two of SALAH together. It is difficult to indicate the exact practice that the Prophet (PBUH) took-up there at MUZDALIFAH in respect to this matter and that is why IMAMS take different views here; however this difference is such that taking any side of the matter with sincerity would do well insha-Allah. As for the departure towards MINA early from MUZDALIFAH, note that the weak persons might leave for MINA at the night after reading MAGHRIB and ISHA together yet they should walk such that they read their FAJR while at the area of MUZDALIFAH (though it is valid even if they do not say FAJR there but say it after crossing it).
TOPIC 59-About Rami in the morning on the day of slaughter
(895)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) cast pebbles at the time of duha (chaast) on the day of sacrifice (tenth Zul-Hajjah). Thereafter, he cast them after Zawal (declination of the sun). [Ahmed14360, Muslim 1299, Abu Dawud 1971, Nasai 3060, Ibn e Majah 3053]
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TOPIC 60-Departing from Muzdalifah before sunrise
(896)-Sayyidina Ibn Abbas (RA) reported that Prophet (PBUH) returned (from Muzdalifah) before sunrise. [Ahmed 2051]
(897)-Abu Ishaq narrated that he heard Amr ibn Maymun say that we were at Muzdalifah when Umar ibn Khattab (RA) said, “The idolators did not depart from Muzdalifah till the sun had risen. They used to say, ‘Let Thabbir shine (before going)’. But, Allah’s Messenger differentiated from them.” So, Umar went onward before sunrise. [Ahmed 84, Bukhari 1684, Nasai 3044, Abu Dawud 1938, Ibn e Majah 3022]
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TOPIC 61-Throwing small pebbles
(898)-Sayyidina Jabir (RA) said, “I saw Allah’s Messenger (PBUH) throw pebbles at the Jamrat like the ones in a sling (that is, small pebbles)”. [Ahmed 14559, Muslim 313, Abu Dawud 1944, Nasai 3071, Ibn e Majah 3023]
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The better time for RAMI (pelting pebbles at JAMRAH-UQBAH) at the 10th day is after the sunrise but at the 11th and the 12th, the actual time for RAMI is after the commencement of the time of ZUHR; both these days, all three JAMRAT would be hit seven times each; Al-Hamdu Lillah. The HAJI would commence the walk towards MINA from MUZDALIFAH before the sunrise after FAJR. In the times of JAHILIYYAH, the unbelievers used to wait till the rays of the Sun lighted the mountain THABIR but the Prophet (PBUH) changed this tradition and told the HAJI to march towards MINA before the sunrise. Note that the HAJI would throw only such pebbles at JAMRAT at MINA which he might hold easily between the thumb and the index-finger; it is better to collect at-least seven of them from MUZDALIFAH.
TOPIC 62-Throwing pebbles after the sun has passed its meridian
(899)-Sayyidina Ibn Abbas said that Allah’s Messenger used to cast the pebbles after the sun had passed the meridian. [Ibn e Majah 3054]
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TOPIC 63-To cast pebbles while mounted on riding beast
(900)-Sayyidina Ibn Abbas (RA) reported that the Prophet cast pebbles at the Jamrat while riding (a beast). [Ahmed 2056, Ibn e Majah 3034]
(901)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) walked to the Jamrat and back when he cast pebbles at them.
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TOPIC 64-How is Rami done
(902)-Abdur Rahman ibn Yazid said that when Abdullah (RA) came to Jamrat ul-Aqabah in the middle of the valley, he faced the Ka’bah and began to cast pebbles at the Jamrah to his right. He cast seven pebbles, calling out the TAKBIR at each throw. He then said, “By Allah besides Whom is no one (worthy of worship), from here, he, on whom Surah al-Baqarah was revealed, cast pebbles.” [Bukhari 1747, Muslim 1296, Abu Dawud 1974, Nasai 3067, Ibn e Majah 3030]
(903)-Sayyidah Ayshah (RA) narrated that the Prophet said, “The Rami of the Jimar and the Sa’i between Safa and Marwah are imposed only to maintain remembrance of Allah.” [Ahmed 25134, Abu Dawud 1888]
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The narration-899 relates to casting of pebbles on the 11th and the 12th of ZIL-HAJJAH that the HAJI would do after the commencement of the time for ZUHR. The Prophet (PBUH) threw the pebbles at JAMRATUL-AQABAH only on the tenth day of ZIL-HAJJAH at the morning while he was riding on an animal, a she-camel. On the next two days, he threw the pebbles walking at all three of JAMRAAT so the report is not conflicting but relates to different occasions about JAMRAAT as is clarified by the ULAMA. Although it is not necessary to assume some special posture at RAMI-JIMAR (the throwing of pebbles at JAMRAAT that denote the temptation from the Satan to IBRAHIM-AS) yet those who are particular in the rituals, they try to keep the posture that KA’BAH remains in front (just a little towards the left) of them as BUKHARI has reported. Note that RAMI-JIMAR and running between SAFA and MARWAH both guide towards DHIKR (the remembrance of Allah) as these both acts were taken-up by IBRAHIM and HAJIRAH respectively in the pursuit of mercy and blessing from Allah.
TOPIC 65-Dislike of pushing people during Rami
(904)-Sayyidina Qudamah ibn Abdullah said that he saw the Prophet (PBUH) cast pebbles at the Jimar while riding a she-camel. There was no striking, pushing, or ‘away!, away!’ [Ahmed 15412, Nasai 3058, Ibn e Majah 3035]
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TOPIC 66-Associating people in sacrifice of camel and cow
(905)-Sayyidina Jabir (RA) said that in the year of Hudaybiyah, we, with Allah’s Messenger (PBUH) sacrificed a cow associating seven people and a camel also seven people in association. [Ahmed 14120, Muslim 1318, Abu Dawud 2809, Ibn e Majah 3132]
(906)-Husayn ibn Hurayth and more than one reported from Fadl ibn Musa, from Husayn ibn Waqid, from Ilya ibn Ahmar, from Ikramah from Sayyidina Ibn Abbas (RA). He reported that we were with the Prophet (PBUH) in a journey when the eid al-Adha drew upon us. So, seven of us associated in a cow and ten in a camel. [Ahmed 2484, Nasai 4404, Ibn e Majah 3131, Tirmdhi 1506]
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TOPIC 67-Marking the camel for sacrifice
(907)-Sayyidina lbn Abbas (RA) narrated that the Prophet (PBUH) garlanded his she camel with two sandals on its neck and marked it on the right side at Zul Hulayfah and wiped off the blood from it. [Ahmed 3149, Muslim 1243, Abu Dawud 1752, Nasai 2769. Ibn e Majah 3097]
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The Prophet (PBUH) asked the SAHABA on the tenth day in the morning by the gesture of his hands to practice the highest of patience and he tried for his own self then, to maintain the dignity in all what he did; there certainly were thousands and thousands of people at that time at the place yet it was not a disturbed mob but the most disciplined gathering of the most righteous persons of that time; Al-Hamdu Lillah. Seven persons would take part in the big animals like the cow or the camel; that is how all the four Schools of FIQH take the matter. Also, according to MALIK and AHMED, even one goat or one sheep is enough for the whole house-hold in sacrifice, no matter how many occupy the house; they consider it SUNNAH-MUAKKADAH while ABU-HANIFA considers it as WAJIB for every adult Muslim who is able to afford it. AHLE-HADITH take the other Hadith that guides to accepting the share of ten persons in the sacrifice of one camel; for goats or sheep their ruling too is one for one like ABU-HANIFA. As for the marking of an animal (that means to wound the animal at some place for identity), it is allowed where occurs the genuine risk that it might not be recognized among animals (it is kept with) without such marking; please note well that without any genuine reason, such things like beating, wounding or putting any pain to the animal (and especially to the bird) is strictly avoidable; this statement implies that it is highly sinful for the Muslim person to confine any of birds to cages as that deprives them of their true habitat; may Allah guide all persons to live near to the natural manner of the life as much as possible; and certainly Allah knows better.
TOPIC 68-No Caption
(908)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) bought his hadi at Qudayd. [Ibn e Majah 3102]
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TOPIC 69-About the resident garlanding his hadi
(909)-Sayyidah Ayshah (RA) said, “I used to twist ropes into garlands for the hadi of Allah’s Messenger (PBUH). After that he would neither assume the ihram nor cease to wear (normal) garments.” [Bukhari 1696, Muslim 1321, Abu Dawud 1757, Nasai 2779, Ibn e Majah 3098]
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TOPIC 70-Garlanding sheep
(910)-Sayyidah Ayshah (RA) said, “I twisted garland of the hadi (animal for sacrifice) of Allah’s Messenger (PBUH), all of them sheep. After that he did not assume the ihram.” [Ahmed 25930, Bukhari 1702, Muslim 1321, Nasai 2774, Ibn e Majah 3095]
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It was IBN-UMAR himself who used to buy HADI (animal for sacrifice) at the place named QUDAYD as respectable TIRMIDHI has clarified at this narration; the Prophet (PBUH) took camels for sacrifice as we know by other narrations and he did not take sheep for sacrifice; the camels that he took were 100 in total as he had 63 of them with him while others were brought to him by ALI (RA) from Yemen (see H-815). The narration at 909 might be sound in the meaning as it mentions HADI (the animal for sacrifice) yet the next one is difficult to get where sheep is mentioned. It means that Sayyidah AYESHA (RA) made the bands for the necks of animals adorning them well (and that is garlanding) and by the words “after that he did not assume the IHRAM” she meant that just by this preparation, he did not come into the state of IHRAM; she wanted to clarify that the purchase or the preparation of HADI does not make the person a MUHRIM unless he intends for it. The mention of sheep does not go well here and it is some mistake on the part of some narrator in the chain of this narration.
TOPIC 71-What if the hadi is near death
(911)-Sayyidina Najiyah Khuza’i (RA) narrated that he said, “O Messenger of Allah! How should I treat the hadi that is on the point of death?” He said, “Slaughter it and dip its shoes with which it is garlanded in its blood. After that leave it among the people that they may eat it.” [Ahmed 18965, Abu Dawud 1762, Ibn e Majah 3106]
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TOPIC 72-Riding the sacrificial camel
(912)-Sayyidina Anas (RA) narrated that the Prophet (PBUH) saw a man drive his camel. He said to him, “Ride it.” The man said, “O Messenger of Allah! It is a sacrificial camel.” So, he said three or four times, “Ride it!” and said “wayhaka” or “waylaka” (it is colloquial meaning something like ‘alas on you’; both words have the same meaning). [Ahmed 13414, Bukhari 1690, Ibn e Majah 3104]
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TOPIC 73-Where should be the beginning of the shave
(913)-Sayyidina Anas ibn Malik said that when Allah’s Messenger (PBUH) pelted pebbles at the jamrat, he sacrificed the animals. After that he called the barber and put the right side of his head towards him. He shaved it and he gave the hair to Abu Talhah. Then he put the left side towards him and he shaved it. The Prophet told him, “Divide them among the people.” [Ahmed 12093, Muslim 1305, Abu Dawud 1981]
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Ahadith here tell the attitude about HADI (while H-913 also tells about the shaving of hair); if HADI is near to its death that seems obvious then the HAJI would slaughter it and all persons would eat of it. However, he would have to give other animal in sacrifice as the one eaten was for the feast. Nowadays, when the animal of sacrifice is not provided beforehand and there at Makkah just orders are placed for it, the matter has become obsolete. H-912 provides the ease to ride on the animal that has been taken for sacrifice as that does not affect its sacrifice in any way; Al-Hamdu Lillah.
TOPIC 74-About shaving and clipping
(914)-Sayyidina Ibn Umar said that Allah’s Messenger (PBUH) had his hair shaved and a section of his Companions also had their hair shaved, but some of them had theirs clipped. He added that Allah’s Messenger (PBUH) said once or twice, “May Allah have mercy on those who have shaved.” After that he said, “And those who have clipped.” [Ahmed 6012, Bukhari 1727, Muslim 1301, Ibn e Majah 3044]
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TOPIC 75-It is forbidden to woman to shave her head
(915)-Sayyidina Ali (RA) said that Allah’s Messenger (PBUH) disallowed the woman to shave her head.
(916)-Muhammad ibn Bashhar reported a similar Hadith from Abu Dawud, from Hammam from Khilas without mentioning Sayyidina Ali.
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TOPIC 76-Shaving before salughtering or sacrificing before rami
(917)-Sayyidina Abdullah ibn Amr (RA) narrated that a man asked Allah’s Messenger (PBUH), “I have shaved before the sacrifice.” He said, “Sacrifice now. There is no harm (or sin).” Another asked, “I have sacrificed before I cast pebbles.” He said, “Cast them now, and there is no harm (or sin).” [Ahmed 6499, Bukhari 83, 1736, Abu Dawud 2014, Ibn e Majah 3051, Muslim 1306]
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Ahadith here relate to shaving of the hair that the HAJI takes-up after the sacrifice of the animal at HAJJ. It is among the AADAAB (good etiquette) in this to recite the name of ALLAH at the beginning, starting it from the right and disposing all the hair with total care. It is allowed to clip hair to a good extent making it very short yet the better thing is surely the HALQ (total shave of the head); note that the women would clip just a small fraction of hair at the edge all round by the space of two fingers horizontally; it serves fine for the fulfillment of their obligation.
TOPIC 77-Applying perfume after coming out of ihram
(918)-Sayyidah Ayshah said, “I applied perfume to Allah’s Messenger (PBUH) before he assumed the ihram and on the day 01 sacrifice before he circumambulated the House (in Tawaf Ziyarah) with perfume containing musk.” [Ahmed 26065, Bukhari 1539, Muslim 1189, Abu Dawud 1745, Nasai 2681]
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TOPIC 78-When to stop reciting Talbiyah (labbayk) during Hajj
(919)-Sayyidina Fadl ibn Abbas (RA) said, “Allah’s Messenger took me as a co-rider from Muzdalifah to Mina. He did not cease to recite the Talbiyah till he pelted pebbles at Jamrat ul-Aqabah.” [Ahmed 1831, Bukhari 6228, Muslim 1281, Nasai 3080, Ibn e Majah 3060]
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TOPIC 79-When is Talbiyah given up during Umrah
(920)-Sayyidina lbn Abbas (RA) traced the Hadith to the Prophet (PBUH) that he stopped reciting the Talbiyah during Umrah when he kissed the hajr aswad. [Ahmed 1817]
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The ruling about TALBIYAH is that the HAJI might cease its recitation after RAMI-JIMAR of the JAMRATUL-AQABAH in HAJJ while he might cease its recitation at TAWAF-ZIYARAH at UMRAH when the HAJI gets the chance to kiss the HAJR-ASWAD; however, even indication to it by hands is enough with palms to it if kissing it is not possible. After HALQ, the HAJI might use perfume before TAWAF-ZIYARAH though for the nearness to his wife, he would still wait till he makes TAWAF (ZIYARAH) of KA’BAH.
TOPIC 80-Performing Tawaf Ziyarah at night
(921)-Sayyidina Ibn Abbas (RA) and Sayydah Ayshah (RA) said that the Prophet (PBUH) post-poned the Tawaf Ziyarah (the circulation of holy Ka’bah for the visit) till night. [Ahmed 25857, Ibn e Majah 3059, Abu Dawud 2000]
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TOPIC 81-Staying at Abtah
(922)-Sayyidina lbn Umar (RA) reported that the Prophet (PBUH), Abu Bakr (RA), Umar (RA) and Uthman (RA) used to stop at Abtah. [Ahmed 2631, Muslim 1310, Ibn e Majah 3069]
(923)-Sayyidina Ibn Abbas (RA) said, “There is nothing about Muhassab save that it is a station where Allah’s Messenger (PBUH) stopped-over (for rest).” [Ahmed 1925, Bukhari 1866, Muslim 1312]
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TOPIC 82-He who stops at Abtah
(924)-Sayyidah Ayshah (RA) said that Allah’s Messenger (PBUH) stopped at Abtah because that was easier for him to depart (when he had to). [Ahmed 25778, Bukhari 901, Muslim 1311, Ibn e Majah 3067]
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The Prophet (PBUH) stayed at the 13th of ZIL-HAJJAH going back to Makkah at the valley of MUHASSAB (and that also is called ABTAH) that is located on the way between MINA and Makkah and he took some rest there; it is not among the rituals of HAJJ. He stopped there because there was a time before HIJRAH that the QURAYSH and the chiefs of SINANAH had decided at this place to boycott Muslims putting economic embargo on them so that they leave Islam; the Prophet (PBUH) intended now to let the people around know that even at this valley, Islam with all its beauty has reached well; Al-Hamdu Lillah. Note that after TAWAF-ZIYARAH, the HAJI comes out of the restrictions that HAJJ had imposed upon him and he would use perfume (and it might be used even just before TAWAF), wear such clothes that are attached to the body and even has the right restored for the nearness to his wife. The Prophet (PBUH) made TAWAF-ZIYARAH at the day as other narrations clarify and here the narration-921 tells that he gave the permission to perform it at the night; those who have attended the holy KA’BAH at HAJJ know how extremely difficult it is to perform TAWAF there at this moment of time at the ground where with all teachings of etiquette, there are some HAJI who like to make way even by some force if needed. It is better to make TAWAF at the second or the third floor though it might take much more time and it is better to make it at the night. Better to give time at that holy place for holy rituals necessary for HAJJ rather than to make fuss as if some burden is discarded; HAJI should remain aware at all the term for HAJJ that he is at the visit of the most beautiful holy place that gives the most lovely shine to this wonderful earth in which we all live in; Al-Hamdu Lillah.
TOPIC 83-About Hajj of a child
(925)-Sayyidina Jabir ibn Abdullah (RA) narrated that a woman carried her child to Allah’s Messenger (PBUH) and asked, “O Messenger of Allah! May he perform Hajj?” He said, “Yes! And the reward (thereof) is for you.” [Ibn e Majah 2910]
(926)-Sayyidina Sa’ib ibn Yazid said, “My father took me along and performed Hajj with Allah’s Messenger (PBUH) during the farewell pilgrimage. I was then seven years old.” [Ah 15718, Bukhari 1858]
(927)-Ahadith like it is reported Marfu by Qutaybah from Qaza’ah ibn Suwayd Bahili, from Muhammad ibn Munkadir from Sayyidina Jabir (RA) while there is a Hadith in Mursal form, too, from Muhammad ibn Munkadir.
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TOPIC 84-More on it
(928)-Sayyidina Jabir (RA) said, “When we performed Hajj with the Prophet we would call the Talbiyah for the women and throw the pebbles for the children.” [Ahmed 14377, Ibn e Majah 3038]
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When a child that is intelligent enough to manage the rituals of HAJJ by himself and does it well, then according to all IMAMS except SHAFA’I, his HAJJ is done; according to SAHFA’I he would have to perform the HAJJ again when he becomes an adult if he finds ease in it by his health and by his finances. Women must not say TALBIYAH loudly and if the man intends, he would raise his voice more for the women of his house-hold; this issue is addressed here at H-928; they would say it too but in the low voice.
TOPIC 85-Hajj on behalf of an old man, or someone who is dead
(929)-Sayyidina Fadl ibn Abbas (RA) narrated that a woman of Bani Kath’am said, “O Messenger of Allah (PBUH) Hajj is FARDH on my father but he is a very old man unable to sit on the back of a camel.” He said, “You perform Hajj for him.” [Ah 3050, Bukhari 1513, M 1334, AD 1809, Nasai 2637, Ibn e Majah 2909]
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TOPIC 86-No caption
(930)-Sayyidina Abdullah ibn Buraydah (RA) reported from his father that a woman came to the Prophet (PBUH) and said, “My mother has died and did not perform Hajj. May I perform Hajj on her behalf?” He said, “Yes, you may perform Hajj for her.” [Muslim 157, Abu Dawud 2877]
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TOPIC 87-About the same
(931)-Sayyidina Abu Razin Uqayli (RA) said that he met the Prophet (PBUH) and said to him, “O Messenger of Allah! My father is a very old man who cannot perform Hajj or Umrah neither can he sit on the riding beast.” He said, “Make Hajj for him and the Umrah.” [Ahmed 16184, Abu Dawud 1810, Nasai 2617, Ibn e Majah 2906]
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Here Ahadith address HAJJ-BADL (the HAJJ which is performed for someone else). The issue is not easy to clarify as by the rule, there is some margin to give the monetary compensation that might repair the deficit of someone in the righteous handling of his finances; however, if someone intends (by his own physical acts) to repair the deficit of some other person in his physical obligatory acts, that is not feasible; the difference becomes clear by the fact that some person might pay for due ZAKAH on someone that is the deed related to finances yet providing funds to the needy is invalid for his missed SALAH that is the deed related to his physique. Note that HAJJ involves a very high physical exertion as all those who have performed it know quite well certainly; that is why IBN-UMAR (RA) took it as the matter of SALAH where no-one could substitute the other and MALIK also showed some reservation to it; in essence he does not take it as invalid. Ahadith for this issue denote that if someone performs HAJJ for the benefit of someone dead that would only be DUA (supplication to Allah) for him that Allah may have mercy on him; it is not the compensation for his omission actually but it is named as EESALE-THAWAB which is allowed certainly but the HAJJ would only remain his own indeed (see also the note at H-667); and Allah knows better.
TOPIC 88-Is Umrah Wajib or not
(932)-Sayyidina Jabir (RA) narrated that the Prophet (PBUH) was asked if Umrah was wajib, he said, “No. But, if it is observed then that is better.” [Ahmed 14404]
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TOPIC 89-More about it
(933)-Sayyidina lbn Abbas (RA) narrated that the Prophet (PBUH) said, “Till the Last Day, Umrah is included in Hajj.” [Ahmed 2115, Muslim 1241, Abu Dawud 1790, Nasai 2811]
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TOPIC 90-The virtues of Umrah
(934)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “An Umrah till another Umrah is expiation for what is between the two (of sins). And a Hajj Mabrur (means the accepted Hajj at the court of Allah) has no reward except Paradise for it.” [Ahmed 9955, Bukhari 1773, Muslim 1349, Nasai 2625, Ibn e Majah 2888]
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UMRAH is not necessary though a person with health and finance must do it once or twice at different times as it is highly virtuous indeed. HAJI coming from the areas that are outside of MIQAT (areas from where HAJI takes-up IHRAM), would make UMRAH too before HAJJ (either by taking the manner of TAMATTU’ or either of QIRAAN). If the HAJJ of the HAJI is HAJJ-MABRUR, all of his past minor sins wither away and he gets TAUFIQ to ask Allah for the pardon of his major sins; Al-Hamdu Lillah.
TOPIC 91-About Umrah from Tan’im
(935)-Sayyidina Abdur Rahman ibn Abu Bakr (RA) said that the Prophet (PBUH) commanded him to get Sayyidah Ayshah to assume the ihram for Umrah from Tan’im. [Muslim 1212, Ibn e Majah 2999]
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TOPIC 92-To perform Umrah from Ji’ranah
(936)-Sayyidina Muharrish Ka’bi (RA) reported that Allah’s Messenger (PBUH) came out of Ji’ranah on a night to perform Umrah and came to Makkah while it was (still) night and performed Umrah. Then he went out in the night and saw the morning in Ji’ranah as one spends the night. When the sun declined next day, he went out and came to Sarif where the two roads meet. This is why this Umrah of his is unknown to the people. [Ahmed 15512, Abu Dawud 1996, Nasai 2863]
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TOPIC 93-Performing Umrah in Rajab
(937)-Sayyidina Urwah (RA) said that Sayyidina Ibn Umar was asked, “In which months did Allah’s Messenger (PBUH) perform Umrah?” He said, “In Rajab.” But Sayyidah Ayshah said, “He did not perform Umrah but he, meaning Ibn Umar, was there and he never performed Umrah in Rajab.” [Bukhari 1775, Muslim 1255, Abu Dawud 1992, Ibn e Majah 2998]
(938)-Ahmad ibn Mani reported, from Hasan ibn Musa, from Shayban, from Mansur, from Mujahid and from Ibn Umar (RA) that the Prophet (PBUH) performed four Umrah, one of which he performed in Rajab.” [Ahmed 6250, Bukhari 1775, Muslim 1255, Abu Dawud 1992]
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Note that when the HAJI at Makkah (at TAMATTU’ who has come from a place that is far from Makkah) needs to perform another UMRAH before the days of HAJJ when he has done the UMRAH for TAMATTU’ and has come out of its IHRAM at Makkah, he needs to go to some place that has been designated as MIQAT; TAN’IM and JI’RANAH are two of such places; TAN’IM is around 4.5 Kilometers from Makkah and JI’RANAH around 24 Kilometers; the mentioned HAJI at MAKKAH’ might go there with the intention of UMRAH, change to IHRAM, come up to Makkah and perform the second UMRAH before HAJJ; this is also called the minor UMRAH. This is from where the Prophet (PBUH) allowed Sayyidah AYESHA (RA) to perform UMRAH (though except for this, there is no example of UMRAH related to that time just after the days of HAJJ). The UMRAH from Masjid JI’RANAH (that is situated about 24-km north-east of Masjid Haram) is called the big UMRAH from where the Prophet (PBUH) performed UMRAH going to Makkah at the night in ZIL-QA’AD at the 8th year of HIJRAH; if the residents of Makkah intend to perform UMRAH, they also would leave for TAN’IM or JI’RANAH and come-up to Makkah to perform it though for their HAJJ (IFRAD), they would take IHRAM from any place at Makkah. The narration (937) about the UMRAH of the Prophet (PBUH) in RAJAB is interesting in the sense that this denotes forgetfulness at the part of a SAHABA that is rare yet they also were human-beings; it is fine that Sayyidah AYESHA had indicated this lack of memory for this narration of IBN-UMAR.
TOPIC 94-About Umrah in Dhul Qa’dah
(939)-Sayyidina Bara ibn Aazib narrated that the Prophet (PBUH) performed Umrah in Dhul Qa’dah. [Bukhari 1844]
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TOPIC 95-About Umrah in Ramadan
(940)-Umm Ma’qil (RA) reported that the Prophet said, “Performing Umrah in Ramadan is parallel to performing Hajj.” [Ahmed 2736, Abu Dawud 1988, Ibn e Majah 2993]
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Note that UMRAH is not FARDH; Ahadith here tell us that the UMRAH of the Prophet (PBUH) were four in total, three of them performed at ZIL-QA’AD, the 11th month by the Lunar Calendar while fourth was performed at 4th of ZIL-HAJJAH at 10 AH though even for that, the Prophet (PBUH) took IHRAM in ZIL-QA’AD. These were respectively in the sixth year of HIJRAH that is the UMRAH of Hudaybiyah, in the seventh year that was made for the compensation of the incomplete UMRAH the previous year, in the eigth year after HUNAYN from JI’RANAH and with the HAJJ at the month of HAJJ in the tenth year of HIJRAH. The narration by UMM-MA’QIL (RA) tells that UMRAH at RAMADHAN is equivalent in its good returns to the HAJJ. May Allah guide all righteous men towards the height of Knowledge, Belief and the Gathering of good-deeds; Al-Hamdu Lillah.
TOPIC 96-One who is handicapped after reciting Talbiyah
(941)-lkrimah said that Hajjaj ibn Amr narrated to him that the Prophet said, “If anyone breaks a limb or becomes lame then he comes out of the ihram and it becomes Wajib for him to perform Hajj next year.” He narrated the Hadith to Abu Hurayrah and Ibn Abbas and they said, “He spoke the truth.” [AD 1862, N 2860]
(941A)-Abd ibn Humayd reported from Abdur Razzaq, from Ma’mar, from Yahya ibn Abu Kathir, from Ikrimah from Abdullah ibn Rafi, from Hajjaj ibn Amr who from the Prophet (PBUH) a Hadith of this kind.
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TOPIC 97-Placing of Condition for Hajj
(942)-Sayyidina Ibn Abbas (RA) reported that Sayyidah Duba’ah bint Zubayr (RA) met the Prophet (PBUH) and asked him, “O Messenger of Allah! I intend to perform Hajj. May I place a condition?” He said, “Yes.” She asked, “How?” He said, “Say, Here am I, O Allah! Here am I. I will come out of the sacred state where-ever You stop me. [Ahmed 3117, Muslim 1208, Nasai 2761, Ibn e Majah 2938]
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TOPIC 98-More on it
(943)-Saalim reported from his father (IBN-UMAR; RA) that he denied placing condition in (the resolve of) Hajj, saying, “Is not the SUNNAH of your Prophet enough for you?”
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If any such problem occurs due to the physical affliction that stops a person from the rituals of HAJJ when he has already commenced it, he would leave it and say QADHA (the compensation for it) the next year. The condition in HAJJ means to make the intention of IHRAM in such way that wherever something happens adverse in which the HAJI feels the high need to leave the state of IHRAM, he would do so; in such intention if he needs to truncate the HAJJ during any of its rituals, he would not be liable to make QADHA for it at any time ahead. Both SHAFA’I and AHMED allow this type of condition at the start of HAJJ though ABU-HANIFA and MALIK do not allow it due to the last Hadith here; it indicates that at the occasion of HUDAYBIA, the Prophet (PBUH) did not take the leaving of IHRAM of UMRAH as without compensation; he made QADHA for it the next year. However, that was UMRAH and no condition had been specified at the time so there is much space to take the ruling of SHAFA’I and AHMED especially when the authentic Hadith (narrated by Sayyidah DUBA’AH bint ZUBAYR-RA), is present for it too.
TOPIC 99-The woman who gets her menses after Tawaf Ifadah
(944)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger was told that (Sayyidah) Safiyah bint Huyyay began to mentsruate during the days of Mina. He asked “Will she detain us?” They said, “She has performed the Tawaf Ifadah.” So, he said, “Then, there’s no need to stay behind.” [Ahmed 24168, Muslim 1211]
(945)-Sayyidina Ibn Umar (RA) said, “One who performs the Hajj must make the last Tawaf at the House, but Allah’s Messenger (PBUH) has allowed women to go without observing it.
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TOPIC 100-About the menstruating woman
(946)-Sayyidah Ayshah (RA) said, “I was menstruating. So the Prophet (PBUH) commanded me to observe all the rituals except the Tawaf of House.”
(947)-Sayyidina Ibn Abbas (RA) narrated the Hadith from the Prophet (PBUH) that women who experience lochia and those who have menses may bathe themselves and assume the ihram. They must observe all rites of Hajj except the Tawaf of the House (which they may perform) on purifying.
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TOPIC 101-HAJI must perform Tawaf before returning home
(948)-Sayyidina Harith ibn Abdullah ibn Aws (RA) narrated that he heard the Prophet (PBUH) say, “One who performs the Hajj of this House, or the Umrah, let his last rite be Tawaf of the House.” Sayyidina Umar (RA) said to him, “How sad! You heard this from Allah’s Messenger and did not inform us of it!” [Ahmed 15442, Abu Dawud 2004]
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There are three types of TAWAF (circumambulation of the holy KA’BAH) at HAJJ and UMRAH; TAWAF-QUDUM (at the arrival to Makkah); TAWAF-ZIYARAH (necessary to perform at HAJJ & UMRAH; it is also named as TAWAF-IFADHA); TAWAF-WIDA’ (at the leaving of Makkah); the first one is SUNNAH, the second one is among the conditions of HAJJ and UMRAH (that is one of the most important features to these both) and the third one is WAJIB for those who come out of any MIQAAT but not necessary for those who live inside any MIQAT or who perform UMRAH only. UMAR (RA) used to say the same thing to the HAJI from outside that they must perform TAWAF-WIDA’ though he was not aware of the Hadith that asked for the same so as he heard the Hadith from HARITH Ibn ABDULLAH (RA), he felt some anger that why he did not tell him that before. Note also that TAWAF-WIDA’ does not remain necessary for the woman who has her days of menses at HAJJ though she would have to perform TAWAF-ZIYARAH after these specific days. The problem arises where such woman is not able to stay till late due to some urgency; then due to the utmost necessity some ULAMA as of now do allow for her to make TAWAF-ZIYARAH with as much purity as possible for her; she would give DAMM for the discrepancy that would do to make-up for the left TAWAF and her HAJJ would be fine; she would perform all other rituals normally and those would be fine with no problem.
TOPIC 102-The Qarin may make only one Tawaf
(949)-Sayyidina Jabir (RA) said, that Allah’s Messenger (PBUH) performed the Qiraan (which combines) Hajj and Umrah. He made only one Tawaf for both. [Ibn e Majah 2973]
(950)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “One who has assumed the ihram for Hajj and Umrah should suffice with one Tawaf and Sa’i for both till he comes out of the sacred state from both.” [Ahmed 5350, Ibn e Majah 2975]
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TOPIC 103-Muhajir must tarry in Makkah for 3 days after Hajj
(951)-Sayyidina Ata ibn Hadrami (RA) reported in a marfu’ form that the Muhajir must tarry in Makkah for three days, after having observed his rites (pertaining to Hajj). [Ahmed 19006, Bukhari 1832, Muslim 441]
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TOPIC 104-What is said while returning from Hajj and Umrah
(952)-Sayyidina Ibn Umar (RA) said that whenever the Prophet (PBUH) returned from a battle or Hajj or Umrah and came across a height or an uneven place, he called the TAKBIR (Allahu Akbar) three times and said, “There is no god but Allah Who is Alone and Who has no partner. To Him belongs the dominion and for Him is all praise, and He is over all things Powerful. We return repentant, worshipping, returners for our Lord, glorifying and praising our Lord. Allah made His promise true and helped His slave and He alone routed the confederates.” [Ahmed 49603, Bukhari 1797, Muslim 1344]
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QARIN (who takes UMRAH and HAJJ together without getting out of the restrictions of the state of IHRAM until the HAJJ is over) is liable to make one TAWAF-ZIYARAH for HAJJ and UMRAH and make one SA’I for both according to the ruling of three IMAMS except ABU-HANIFA who asks to take them separately. At the beginning after HIJRAH till the conquest of Makkah, it was not allowed for MUHAJIR who had left Makkah migrating to Madinah to return there. Then after the conquest of Makkah it was allowed for them to stay there for some days and even after HAJJATUL-WIDA’, they were allowed to stay for three days more after the HAJJ. With time as the people at Makkah converted totally to Islam in the era of the Prophet (PBUH), MUHAJIR were allowed to stay there as needed; it is notable that there is no such restriction as of now though the traveler must care about the current official requirement certainly. The other Hadith tells about the recitation of the Prophet (PBUH) that was in the praise of Allah at uneven places to mark the point that whatever trouble we face treading the pathway of Islam, we would bear it keeping our total attention towards Allah. Our conquests against the unbelievers would not make us leave humbleness as we know that the True Lord is Allah only and not our power but His Will only is providing us these high successes; Al-Hamdu Lillah.
TOPIC 105-If a Muhrim dies while he is in a state of ihram
(953)-Sayyidina Ibn Abbas (RA) narrated that they were with the Prophet (PBUH) on a journey. They saw a man fall down from his camel. He broke his neck and died. He was a Muhrim. So, Allah’s Messenger (PBUH) said, “Give him a bath with water and lotus leaves, shroud him in his two garments and do not cover his head, for, he will be raised on the Day of Resurrection reciting the Kalimah or the Talbiyah.” (The narrator said the Tahlil or the Talbiyah). [Ahmed 3230, Bukhari 1849, Muslim 1206, Nasai 2710, Ibn e Majah 3084]
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TOPIC 106-If a Muhrim has eye-trouble then he may apply aloe
(954)-Nubayh ibn Wahb reported that Umar ibn Ubaydullah ibn Ma’mar had eye trouble while he was a Muhrim. He asked Aban ibn Uthman who said, “Give them a dress in with aloes. For, I had heard Uthman ibn Affan mention that Allah’s Messenger (PBUH) said, “Dress that with aloes.” [M 1204, AD 1838, N 2707]
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TOPIC 107-What if a Muhrim shaves his head in a state of ihram
(955)-Sayyidina Ka’b ibn Ujrah (RA) reported that the Prophet (PBUH) passed by him in Hudaybiyah before enterring Makkah while he was a Muhrim, kindling a fire on a vessel and lice infested his face. He (the Prophet) asked him, ‘Do they trouble you?” He said, “Yes.” So, the Prophet said, “Shave your head and feed a faraq to six poor people - and a faraq is three SA’- or fast three days, or sacrifice an animal (and the version of lbn Nujayh has “or sacrifice a goat).” [Bukhari 921, Muslim 80]
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When some HAJI dies at the state of IHRAM, the ruling of SHAFA’I and AHMED is that his IHRAM remains intact and he would be given the funeral with unstitched clothes, his hair would not be covered and no perfume would be put onto him. However, taking other Ahadith that do not show any particular feature for HAJI dying at the state of IHRAM, MALIK and ABU-HANIFA ask to give him the normal funeral as given to others; they take the matter reported here at the narration-953 as specific dealing of the Prophet (PBUH) with the man. Medicine at IHRAM is no problem but whatever is applied to the body, it must not be perfumed; if the HAJI applies the perfumed medicine or the scented soap but only for few times at space of a finger or two during the HAJJ then he would pay FIDYAH (payment of some amount in charity) but if he makes the excessive use of them in time and space then it would cause him to become liable to provide DAMM for it; the FIDYAH also occurs for the cutting of two or three nails while in the state of IHRAM performing the HAJJ. The charity amount must be counted by the maximum value of 3 X 3.2 kilograms of wheat as one SA’ is equivalent to either 2.2 Kg or 3.2 Kg; see the note at H-627. Note that 3.2 Kg in today’s terms is the better amount to take at all narrations of JAME’ TIRMIDHI where the SA’ is mentioned except for the measurement of exemption in USHR that is addressed in the Ahadith-626 & 627, where the figure as exempted would remain 2.2 kg and Allah knows better. When the HAJI shaves his head without any valid reason at the state of IHRAM, he would pay DAMM for it necessarily; that is the sacrifice of an animal. This last Hadith explains the verse of the Holy Book Quran specifying the quanity of the FIDYAH mentioned there; it says, “And complete the HAJJ or UMRAH in the service of Allah. But if you are prevented (from completing it), send an offering for sacrifice, such as you may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp (that necessitates shaving), in FIDYAH (compensation) either fast, or feed the poor, or offer sacrifice; and when you are in peaceful conditions, if any one wishes to continue the UMRAH on-to the HAJJ, he must make an offering, such as he can afford, but if he cannot afford it, he should fast three days during the HAJJ and seven days on his return, making ten days in all. This is for those whose household is not in (the precinct of) the Sacred Mosque. And fear Allah, and know that Allah is strict in punishment” (2:196).
TOPIC 108-Shepherds permitted to make Rami alternate days
(956)-Abu al-Baddah ibn Aasim ibn Adi reported from his father that the Prophet (PBUH) gave consession to the shepherd to cast pebbles one day and skip the next day. [Ahmed 23835, Abu Dawud 1976, Nasai 3068, Ibn e Majah 3036]
(957)-Abu al-Baddah ibn Aasim ibn Adi reported from his father that Allah’s Messenger (PBUH) allowed the camel-herds to not stay in Mina and to cast pebbles on the day of sacrifice and after that make rami of two days together after the day of sacrifice on one of the days. MALIK said, I imagine that he said, “On the first of those days and then on the day of departure.” [Ahmed 23837, Al 1975, Nasai 3069, Ibn e Majah 3037]
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TOPIC 109-No caption
(958)-Sayyidina Anas ibn Malik (RA) narrated that Sayyidina Ali came to Allah’s Messenger (PBUH) from Yaman. He asked, “What intention have you formed?” He said, “I have formed the same intention that Allah’s Messenger (PBUH) has formed.” He said, “If I did not have with me the HADI then I would have come out of the ihram.” [Bukhari 1558, Muslim 1250]
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TOPIC 110-The day of the HAJJ AKBAR
(959)-Sayyidina Ali said that he asked Allah’s Messenger (PBUH) “What day is the Hajj Akbar (the greater pilgrimage)?” He said, “On the day of sacrifice (10th Dhul Hajjah).”
(960)-Sayyidina Ali (RA) said, “The day of the Hajj Akbar is the day of sacrifice,” and he did not trace the Hadith to the Prophet (PBUH).
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The narration-956 (and also 957) permits the sheperds to skip one day for Rami and that allows them to make the RAMI-JIMAR on twelfth for two days skipping the eleventh day. Note that it is SUNNAH to spend the night of 11th and 12th in MINA yet the Prophet (PBUH) did allow its omission. The HAJI might make the intention for HAJJ taking IHRAM without specifying what type of HAJJ he intends as ALI (RA) had done; however, he must specify its type before the visit to the holy KA’BAH. Note that the eighth day of ZIL-HAJJAH (also written as DHUL-HAJJAH) is named the day of MINA, ninth is named as ARAFAH, tenth is named as NAHR (sacrifice), eleventh is named as QARR, twelfth is named NAFAR-AWWAL and thirteenth is named as NAFAR-THANI; the last three are also named AYYAM-TASHRIQ together though all days of HAJJ are sometimes loosely termed as such. The Holy Book Quran says, “And an announcement from Allah and His Messenger, to the people (assembled) on the day of HAJJ-AKBAR (the Great Pilgrimage), is that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then you repent, it is best for you; but if you turn away, know that you cannot frustrate Allah. And proclaim grievous penalty to those who reject Faith” (9:3). Here the day of HAJJ-AKBAR means the day of NAHR that is the tenth of ZIL-HAJJAH, the day for the Eid of sacrifice.
TOPIC 111-About the istilam of the two Rukns
(961)-Abu Ubayd ibn Umayr reported from his father that Sayyidina ibn Umar used to crowd (stop) at the two corners. So, he said to him, “O Abu Abdur Rahman! Do you stop at the two corners making a crowd? I have not seen any of the Prophet’s (PBUH) companions stop here.” He said, “If I do that then I had heard Allah’s Messenger (PBUH) say, ‘The touching of these two is an atonement of sins’. And I had heard him say, ‘If anyone makes circuit of this House seven times and counts them then it is like setting a slave free’. And, I had heard him say, ‘Hardly is a foot put down (during Tawaf) and the other raised but Allah obliterates by it a sin from him and a pious deed is recorded for him’.” [Ahmed 5706]
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TOPIC 112-About talking during Tawaf
(962)-Sayyidina Ibn Abbas (RA) reported that the Prophet said, “The Tawaf round the House is like the Salah except that you converse during it (the Tawaf). And, he who converses must not do so except with good words.”
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TOPIC 113-About the Black Stone
(963)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said concerning the (Black) stone, “By Allah! Allah will raise it on the Day of Resurrection such that it will have two eyes with which it will see, and a tongue whereby it will speak to give testimony over those who made its Istilam with truth, (meaning touched it or kissed it truly).” [Ibn e Majah 2944]
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IBN-UMAR used to have high concern to touch the two corners of the holy KA’BAH that were RUKN-YAMANI and the corner with HAJR-ASWAD. The holy stone HAJR-ASWAD has been given the power by Allah at the world to draw-out the adverse impressions of minor sins of the past of persons touching it (touching of it is called ISTILAM); it guides them not to fall in major sins in the future if their HAJJ is accepted; it would be given power of speech at the Day of Judgment so that it could bear witness where necessary for or against someone. UMAYR, the father of ABU-UBAYD, enquired IBN-UMAR about his act of touching these two corners and he narrated the Hadith about the excellence of touching these two that this act eliminates a minor sin and records a good deed for the person who does it with their respect in love of Allah. HAJI must not speak during TAWAF of the Holy KA’BAH though where necessary, his speech must remain brief and highly decent; at that time the best thing for the HAJI is to recite the name of ALLAH including especially DUA of HAJJ that has been mentioned in the Holy Book Quran at Surah BAQARAH, ---And of them there are some who say, ‘Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire’ (2:201); the HAJI must recite it as much as possible between the walk from RUKN-YAMANI to the corner of the HAJR-ASWAD; it certainly is the best DUA to recite at the first sight on the Holy KA’BAH; Al-Hamdu Lillah.
TOPIC 114-No Caption
(964)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) used to apply to himself while he was a Muhrim olive oil which was not perfumed. [Ahmed 4783, Ibn e Majah 3083]
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TOPIC 115-No Caption
(965)-Sayyidah Ayshah (RA) reported that she used to carry the water of Zam-Zam with her. She reported that Allah’s Messenger PBUH (also) carried Zam-Zam water.
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TOPIC 116-No Caption
(966)-Abdul Aziz ibn Rafay narrated that he asked Sayyidina Anas (RA), “Narrate to me something of what you learnt from Allah’s Messenger (PBUH); where did he say the ZUHR on the day of Tarwiyah (8th Zul-Hajjah)?” He said, “At Mina.” He asked, “And where did he pray the ASR on the day of departure?” He said, “At Abtah.” And he said, “Do as your chiefs do.” [Bukhari 1763, Muslim 1309, Abu Dawud 1912, Nasai 2994]
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Respectable TIRMIDHI (may Allah put His blessing on him) provided Ahadith to us at the beginning of this booklet about the rulings for Makkah, IHRAM and general issues about HAJJ; then he provided Ahadith in sequence for the rituals of HAJJ at this booklet and now he ends the Booklet of HAJJ with some Ahadith without captions as these are Ahadith that give the final touch to it; Al-Hamdu Lillah. The first of Ahadith here guides that the Prophet (PBUH) used to apply pure olive oil (that was not perfumed) on him and that is how the three IMAMS take this issue who rule for its permission except for ABU-HANIFA who does not appreciate this pointing out that H-964 is weakly-narrated. It is good for the HAJI to take ZAM-ZAM water on person to the place he belongs to and airlines provide service to it with pleasure with co-operation of the officials at Makkah (& Jeddah) and manage to deliver the ZAM-ZAM to the destination of the HAJI as of now; this water came out from the well that sprung by the frantic search of Sayyidah HAJIRAH (Salam on her) at the thirst of her son ISMAEL (Salam on him) some 4000 years back from now; it was buried for about a century but then found again just a year or two before the birth of the Prophet PBUH. It still is gushing out well and it certainly is cure to some physical ailments too; Al-Hamdu Lillah. As for the comment at the last narration here, it is much interesting to note that respectable TIRMIDHI started this booklet by a narration that told us that the most cruel people had attained authority in the Muslim people (they were not only displeased to hear the truth but used to challenge it without any shame) and this last narration also indicates their negativity as ANAS-RA advised Abdul-Aziz to follow his chiefs as to challenge the practice of those unjust rulers under which the rituals of HAJJ were taking place at that time (and who were not much interested in SUNNAH) might have caused more chaos in Muslims. These bad people feared that their adverse attitude to SUNNAH might flare-up such anger among Muslims that might become high threat to their worldly status so that only checked them not to try to introduce changes to the Islamic Commands; it is notable that an evil person associates his respect with some outside material so if he loses that, he loses all he has; he has nothing worthy inside him to give him value even to his own-self. Note that ANAS was one of the very last SAHABA of the Prophet (PBUH) as he lived for more than 100 years of age, most of it spent exclusively in learning and teaching of the Islamic issues; Al-Hamdu Lillah.
10- BOOK OF FUNERALS (77 topics)
TOPIC 1-About reward against illness
(967)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger said, “If a Believer is pricked by a thorn or afflicted by what is above that then Allah raises him a rank against that and obliterates from him a sin.” [Ahmed 26437, Muslim 2572]
(968)-Sayyidina Abu Sa’eed Khudri (RA) narrated that Allah’s Messenger (PBUH) said, “Nothing afflicts a Believer like fatigue, grief, chronic illness or worry that worries him but Allah expiates with that his sins.” [Bukhari 5641, Muslim 2573]
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From here, we have the booklet of funerals and respectable Tirmidhi has brought Ahadith in sequence to provide many aspects to death. Starting from pains that a person has, he brings Ahadith related to visiting the sick that is told for the persons around; and not to wish for death that is told for the person in pains. Then come Ahadith that ask the persons around to make DUA for the sick while the sick must make his will about his possessions when he finds the recovery hard; his will must only remain to the one-third of his total property. Then Ahadith relate to how must the people around provide farewell to him and how must he bear his pain. Then Ahadith tell us that the people around must give him hopes for betterment in the world ahead he is leaving for, reciting the verses of the Holy Book Quran and the person who is much near to his death, must prepare for it with the hope to get the mercy of Allah yet fearing his wrath, reciting the verses of the Holy Book Quran if he is able to manage that; hope and fear, when they are towards Allah with His love, make the person MUTTAQI (the true servant of Allah). Then Ahadith indicate the obligations of the persons around that they must bear his departure with patience though crying due to grief without screams is not disallowed; they must care about the bath to his body and his coffin refraining from screaming in announcement of his death as was the manner of many people in JAHILIYYAH. Ahadith then tell about the funeral-SALAH and taking the coffin to the graveyard and then they cover the matters in general related to funerals like the funeral-SALAH in absence of the coffin of the deceased and like the situation where the deceased has debts upon him or her. This presentation enfolds many issues that relate to funerals and respectable TIRMIDHI is certainly worthy of much praise on this presentation. The booklet opens with the Hadith related to pains of the sick telling that any pain to the Muslim that practices Islam, brings promotion in his rank as a good deed is written for him on that and one of his minor sins is also eliminated from his work-sheet. Another Hadith at the topic tells that a righteous person might have four troubles; two being at the physical side that are fatigue from an acute illness and affliction from a chronic disease and two being at the spiritual side that is the grief on the wrongs done and the worry that such things might occur in the future. All these troubles become expiation to his sins and Allah provides ways to him if he is sincere to Islam to get His blessing by his Belief and by all his good deeds that he does according to that Belief; Al-Hamdu Lillah.
TOPIC 2-Paying a sick visit
(969)-Sayyidina Thawban (RA) reported the Prophet (PBUH) as saying, “When a Muslim pays a sick visit to his brother Muslim, he does not cease to pick up the fruits of Paradise.” [Ahmed 22470, Muslim 2568]
(970)-Muhammad ibn Wazir Wasti reported from Yazid ibn Harun, from Aasim Ahwal from Abu Qilabah, from Abu Ash’ath, from Abu Asma, from Thawban, from the Prophet a similar Hadith with these many more words, (He was asked, ‘What is khurfah of Paradise? He said, “To collect the fruit”). [Muslim 2568]
(971)-Thuwayr reported his father as saying that Sayyidina Ali held him by his hand and said, “Come, let us pay a sick visit to Husayn.” There they found Sayyidina Abu Musa (RA) with him. Sayyidina Ali asked him, “Have you come to pay a sick visit, O Abu Musa, or just a regular visit?” He said, “I have come to visit the sick.” So, Ali said, “I heard Allah’s Messenger (PBUH) say that ‘If a Muslim pays visit to a sick Muslim in the morning, seventy thousand angels pray for him till evening, and if he pays him the sick visit at night then seventy thousand angels pray for him till morning, and there is (also) a garden for him in Paradise’.” [Abu Dawud 3098, Ibn e Majah 1442]
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TOPIC 3-About prohibition to wish for death
(972)-Harithah ibn Mudarrib reported that he went to Khabbab (RA) who had branded his stomach (for some reason). He said, “I do not know of any companion of the Prophet (PBUH) who has faced as many trials as I have. In the times of Allah’s Messenger, I did not have even a dirham but now there are forty thousand dirhams in my house. Were it not that Allah’s Messenger (PBUH) had disallowed us to wish for death, I would have wished for it.” [Ahmed 21116, Bukhari 2246, Muslim 2681]
(973)-Ali ibn Hujr reported this Hadith from Ismail ibn Ibrahim from Abdul Aziz ibn Suhayb from Anas ibn Malik (RA) who from the Prophet (PBUH). [Bukhari 2245, Muslim 2680]
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To pay visit to the extremely sick who had been the good companion to him, is soothing to that sick person and it gives high good returns to the visitor as if he is collecting fruits from JANNAH; it is as if he has been given entry there and he is taking the good things fast from there lest the time ends and he is asked to leave; the narration from Ali (RA) elaborates the point. The sick person must not make DUA for death even when he is in high pain but he must seek such manner for cure that Islam does not disallow so that the pain ceases to pressurize his nerves and so that he might go on with his normal routine of life; the point to note is that death is inevitable and it would certainly occur whenever its appointed time does come to the man.
TOPIC 4-About supplication for the patient
(974)-Sayyidina Abu Saeed (RA) reported that Sayyidina Jibril (RA) came to the Prophet and asked, “O Muhammad, do you have a complaint?” He said, “Yes” He said, “In the name of Allah, I put a spell on you against everything that may harm you, against the evil of every person and every envious eye. In the name of Allah, I cast a spell on you and may Allah cure you.”
(975)-Abdul Aziz ibn Suhayb reported that he and Thabit Bunani went to Sayyidina Anas (RA). Thabit said, “O Abu Hamzah, I have a complaint (of illness).” So, Anas (RA) said, “Shall I not apply a charm to you with the spell of Allah’s Messenger?” He said, “Certainly.” So, he prayed, “O Allah, Lord of the people, Remover of the suffering. Heal, for You are the Healer. There is no healer except You. Give a healing that leaves no sickness.” [Bukhari 2265, Abu Dawud 3890]
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TOPIC 5-Encouragement to draw a will
(976)-Sayyidina Ibn Umar reported that Allah’s Messenger (PBUH) said, “It is upon every Muslim who possesses something for which he should leave instructions that he should not let two nights pass without writing a will about it?.” [Ahmed 5197, Bukhari 1314, Muslim 1627, Ibn e Majah 2699, Abu Dawud 2862]
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TOPIC 6-Drawing a will for one-third or one fourth of property
(977)-Sayyidina Sa’d bin MALIK (RA) said that during my illness, Allah’s Messenger (PBUH) visited me and asked me, “Have you willed.” I said, “Yes.” He asked, “How much property?” I said, “All my property, in Allah’s cause.” He said, “What have you kept aside for your children?” I said, “They are rich and happy.” He said, “Make a will for one-tenth (leaving one-ninth for your children).” But I did not cease to diminish their share till he said, “Make a will for one-third though that is much.” Abu Abdur Rahman said, “We wished that he should lower down on one-third because of the saying of Allah’s Messenger that one-third is too much.” [Muslim 1628]
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The visitor or the person around might cause the pain of the sick to diminish by making DUA for him; he might even get better insha-Allah. He must recite the KALIMAH if he sees that the afflicted person might depart any time now and this would insha-Allah cause the man leaving away to recite it too. The man leaving the world must make his will clearly that must remain upto one-third of his possessions as the other two-third would go to his heirs for whom he is not allowed to make the will; their shares are specified in the Holy Book Quran. It is better that he leaves all his possessions to heirs if they are needy because to make the will for anything at possession is not obligatory.
TOPIC 7-What to encourge the dying to say and to pray for him
(978)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet said, “Encourage those of you who are near to death, to say ‘there is no god but Allah’.” [Ah 10993, M 916, AD 3117, N 1822, Ibn e Majah 1445]
(979)-Sayyidah Umm Salamah (RA) said, Allah’s Messenger (PBUH) said to us, “If you go to a sick person or (at a funeral of) a dead person then speak a good word, for the angels say Aameen to what you say.” When Abu Salamah (RA) died, I went to the Prophet (PBUH) and said, “O Messenger of Allah, Abu Salamah has died.” He said, “Say ‘O Allah, forgive me and forgive him. And give me better than this (loss)’.” So, Allah gave me one who was better than him and that is Allah’s Messenger (PBUH).
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TOPIC 8-About pangs of death
(980)-Sayyidah Ayshah (RA) said, “I saw Allah’s Messenger (PBUH) while he was dying. He had a bowl of water by him. He put his hand into it and then wiped his face with water. Then he said, ‘O Allah! Help me to bear the pangs of death and the agonies of death’.” [Ahmed 24535, Ibn e Majah 1623]
(981)-Sayyidah Ayshah (RA) said, “I do not envy anyone an easy death after what I have seen of the severity of the death of Allah’s Messenger (PBUH).” [Bukhari 4446, Nasai 1826]
(982)-Alqamah (RA) narrated that he heard Abdullah (RA) narrate that I heard Allah’s Messenger say, “Surely, the soul of the believer goes out in his perspiration. And I do not love a death like the death of the donkey.” Someone asked what the death of the donkey was and he said, “An instant death.”
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The person around the dying person must recite the KALIMAH softly but apt to hearing for the person leaving the world so that he might recite it too insha-Allah. He must convey his good wishes for the departed person to all those who do have grief on his departure. The dying person must bear his pain with patience and try to keep his attention towards Allah as much as possible for him; the pain is only for the time-being for the Muslim and it does not actually occur at the time of death but it occurs for some period before it only; the Prophet PBUH did bear that pain most patiently as we know by Ahadith and the words reported here as the statement of Sayyedah AYESHA (RA) that ‘I have seen of the severity of the death of Allah’s Messenger (PBUH)’ are most certainly an exaggeration to that situation. Death is inevitable and the practicing Muslim does certainly need even more attention near to his death towards Allah than what he had kept towards Him all his life; Al-Hamdu Lillah.
TOPIC 9-No Caption
(983)-Anas ibn Malik (RA) narrated that Allah’s Messenger said, “When the two guarding angels go up to Allah with what they have recorded by day or night and Allah finds in the first of the record and in the last of it that which is good, He says, ‘Be you witnesses that I have forgiven My slave what is between the two ends of the record’.”
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TOPIC 10-No Caption
(984)-Abdullah ibn Buraydah (RA) reported on the authority of his father that the Prophet (PBUH) said, “The Believer dies with sweat on his forehead.” [Ahmed 23109, Nasai 1827, Ibn e Majah 1452]
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TOPIC 11-No Caption
(985)-Sayyidina Anas (RA) reported that the Prophet (PBUH) visited a young man who was dying. He asked, “How do you find yourself?” He said, “By Allah, O Messenger of Allah! I have hope in Allah. I am fearful because of my sins.” Allah’s Messenger (PBUH) said, “These two things (hope and fear) do not combine in the heart of a Believer but Allah grants him what he hopes for and protects him from what he fears.” [Ibn e Majah 4261]
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The persons around must care to give hopes to the man who is leaving the world and the dying good person must understand that he would bear the death for the time being, after which he would have total bliss insha-Allah. Even the Prophet (PBUH) bore this pain and that he did with all patience; note that it was some period before to his death and not particularly on the day of his passing away; so all Muslims must have patience at death and all of them must have hope towards Him that their good Belief and good deeds would be accepted.This hope of the Muslim at his death would dominate the fear (that brings sweat to the forehead) of the punishment for his sins that Allah would forgive him and grant His mercy to him due to the virtuous manner with which he had lived by keeping his attention towards Him only; Al-Hamdu Lillah.
TOPIC 12-Dislike for announcing anyone’s death
(986)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) said, “Keep away from announcement of death, for that is from the deeds of Jahiliyah.” Abdullah said, “Na’yun (death-notice) is announcing a death.”
(987)-Sa’eed ibn Abdur Rahman Makhzumi reported in like manner from Abdullah ibn Walid Adni, from Sufyan Thawri, from Abu Hamzah, from Ibrahim, from Alqamah. And he reported from Abdullah a non-marfu Hadith.
(988)-Sayyidina Hudhayfah (RA) is reported to have said, “When I die, do not inform anyone of my death lest this should be like a death notice. I heard Allah’s Messenger (PBUH) disallow announcing anyone’s death.” [Ibn e Majah 1476]
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TOPIC 13-Patience is shown at the beginning of shock
(989)-Sayyidina Anas reported that Allah’s Messenger said, “Patience is at the beginning of the shock.” [Ahmed 12319, Bukhari 1302, Muslim 926, Abu Dawud 3124, Nasai 1865]
(990)-Thabit Bunani reported from Sayyidina Anas ibn Malik (RA) that Allah’s Messenger (PBUH) said, “Patience is at the first shock.”
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TOPIC 14-Kissing the dead
(991)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) kissed the dead body of Sayyidina Uthman ibn Maz’un (RA). He wept, or his eyes were moist. [Ah 24220, AD 3163, Ibn e Majah 1456]
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These three topics at study actually point out that to scream-out and to beat one’s own self at the death of someone is extremely bad. In JAHILIYYAH, the people (especially the women) used to beat the head and the chest shrieking out the name of the deceased person that he has died and what a loss it is; this indecent announcement was disallowed by the Prophet (PBUH) though just the formal information about someone’s death is not disallowed. The indecent attitude at someone’s death is not to be justified even by the statement that the loss of the deceased man is such awful loss that the control to self is extremely difficult; his death would certainly affect many of his near-ones adversely but they must show patience that actually is the name of control to self at the beginning of the grief only; with time the wound would heal. However, when the tears come to eyes by the genuine feelings of the grief at the time without any shrieks or beatings to the physique, it is not an objectionable attitude.
TOPIC 15-About giving bath to the dead
(992)-Sayyidah Umm Atiyah (RA) narrated that one of the daughters of the Prophet (PBUH) died, so he said, “Wash her an odd number of times, three, five or more than that if you think fit. And wash her with water and lotus leaves, and put camphor, or some of it in the last bathing. When you have finished, inform me.” So, when we had finished, we informed him and he gave us his lower garment, saying, “Wrap her in it.” Umm Atiyah narrated that we braided her hair in three plaits. Hushaym said, “I think that she also narrated that we put them behind her back.” Hushaym said that Khalid reported from Hafsah and Muhammad and they from Umm Atiyah (RA) that she narrated that Allah’s Messenger (PBUH) said to us, “Begin with the right side and the limbs on which ablution is performed.” [Ahmed 27368, Muslim 939, Abu Dawud 3142, Ibn e Majah 1458]
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TOPIC 16-About applying musk to the dead
(993)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet (PBUH) was asked about musk. He said, “It is the best of your perfumes.” [Ahmed 11311, Muslim 18, 19, Abu Dawud 3158]
(994)-A similar Hadith is reported by Mahmud ibn Ghaylan who reported from Shu’bah who reported from Khulayd ibn Ja’far.
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TOPIC 17-Having a bath after washing the dead
(995)-Sayyidina Abu Hurayrah reported that the Prophet said, “There is bath after bathing the dead and ablution after carrying him.” [Ahmed 7693, Abu Dawud 3161]
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These topics relate to giving the bath to the body of the deceased and AHMED takes WUDHU necessary for that. Others do not take WUDHU necessary yet they do rule that to take a bath to give that bath is better (MUSTAHAB); though even that is not necessary. The daughter of the Prophet (PBUH) mentioned at the Hadith is ZAYNAB (RA) and the Prophet provided the lower garment for ease at the grave for her as the pleasure or the torment both commence from the grave. Note that it is not necessary to make plaits of hair for women when they are dead and this was specific to ZAYNAB (RA) that the Prophet (PBUH) had commanded; the hair of the deceased woman if they are long would be brought in front and left; she would be shrouded in five clothes that are long KAMEES, lower garment, a long sheet of cloth, a cloth as scarf binding the hair and a cloth that ties over the chest, all in white. For men, the first three are enough for the shroud for the dead body according to ABU-HANIFA (taking it as SUNNAH) while MALIK asks for five clothes even for men substituting a turban for the scarf and a sheet for the chest-band. Bathing of the dead body must start from the right proceeding slowly with all the parts with as much covering of the private parts as possible; men that give bath to the man’s body must insert hand beneath the cloth for washing the private parts and the women that give bath to the woman’s body must also care about it. The water would be scented with camphor and there would be some of musk applied after the body had been shrouded with the necessary clothing; note that the genuine musk is highly expensive and not necessary to apply; note also that the clothing to the dead body must be white, simple and inexpensive. The person who gives bath to the body of the deceased would take bath after the completion of the task (but it is not necessary); his fine WUDHU would do as the substitute to his bath.
TOPIC 18-About shrouding
(996)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Dress yourselves in your white garments, for, they are the best of your garments, and shroud your dead in them.” [Ahmed 2479, Abu Dawud 3878, Ibn e Majah 1472]
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TOPIC 19-No Caption
(997)-Sayyidina Abu Qatadah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you is the guardian of his (dead) brother, he must give him the best shroud.”
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TOPIC 20-How many pieces made up the Prophet’s shroud
(998)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) was shrouded in three white Yamani garments, neither a shirt nor a turban was among them. She was reminded of their (people’s) saying that there were two garments and a striped cloak. She said, “A cloak was brought, but returned and he was not shrouded in it.” [Ah 26008, Bukhari 1271, M 941, AD 3152, Ibn e Majah 1469]
(999)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) shrouded Sayyidina Hamzah ibn Abdul Muttalib (RA) in one woollen garment.
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It is necessary to see that the clothing to the deceased person is white, simple and inexpensive; all three clothes with which the dead body is shrouded (five for the dead body of the woman) is clean; note that the “best shroud” mentioned here, does not mean expensive as that goes against the guidance that is given in this issue. When the cloth is insufficient as was the case at UHUD where HAMZA fell achieving SHAHADAH, it is FARDH to cover the SATAR (private parts that must remain hidden) with it and then as much of the body as possible.
TOPIC 21-Preparing meal for the family of the dead
(1000)-Sayyidina Abdullah ibn Ja’far said that when news arrived of the martyrdom of (Sayyidina) Ja’far (RA) the Prophet (PBUH) said, “Prepare meal for the family of Jafar, for they have heard what occupies them.” [Ahmed 1751, Abu Dawud 3132, Ibn e Majah 1610]
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TOPIC 22-Forbidden to beat face and tear garments at distress
(1001)-Sayyidina Abdullah (RA) reported from the Prophet (PBUH) that he said, “He is not of us who tears the front of his garment and beats his cheeks and cries out the cries of the jahiliyah.’ [Ah 4111, Bukhari 3519, M 103, N 1860, Ibn e Majah 1584]
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TOPIC 23-About wailing
(1002)-Rabi’ah Asadi narrated that a man of the Ansars, Qarazah ibn Ka’b, died. The people wailed over him. Mughirah ibn Shu’bah climbed on the pulpit, praised and glorified Allah and said, “What has wailing to do in Islam? I had heard Allah’s Messenger (PBUH) say, ‘If anyone is wailed over then he will be punished’.” [Ahmed 18265, Bukhari 1291, Muslim 933]
(1003)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Four things of the jahiliyah, people of my ummah will not abandon, wailing, taking pride over line of descent, believing that infection and mangy camel cause hundred to get the same so who infected the first, and that it rains because of movement of the heavenly body (the Moon).” [Ahmed 9376]
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Although nowadays, the meal is prepared for all persons that attend the funeral generally by the family members of the deceased person yet it actually is the liability of his relatives (and even his neighbors) to prepare some food for his family members and for all persons that attend his funeral; that is why ULAMA rule in general that the family members of the deceased would not prepare the food for persons that attend the funeral; however, if they do provide for foods (that is much ordinary foods and its amount is not paid from the left resources of the deceased person) to persons that attend it and care to provide the needy too from it, it should better not be designated as BID’AH so the persons that attend there might eat from it; but to provide foods at the third day or at the fortieth day from the death of the deceased person certainly is BID’AH that everyone must avoid and Allah knows better. Note that it is disallowed to cry screamingly over some deceased person though tears that come to eyes due to high emotions without any complaint (and screams) are not blameworthy. In the period of Jahiliyyah (the era that was before the Prophet PBUH invited towards Islam), there were women who made much commotion on the death of someone in the family and sometimes these women included those that had the profession to cry screamingly over the deceased; they were especially employed to serve at the occasion to create havoc by their shrieks beating their heads and chests indecently. H-1002 tells us that the deceased person feels torment when someone cries over him; Sayyidah Ayesha (RA) took this as some misunderstanding on the part of IBN-UMAR-RA (who has also narrated a Hadith with this meaning; see H-1006 ahead) as she had understood the matter in the manner that when the Prophet (PBUH) saw that the relatives of a Jew man were crying screamingly over him, he mentioned the situation just as statement for the fact that they are crying and he is being punished at the grave; Sayyidah Ayesha indicated that this is against the teaching of the Holy Book Quran too that the deceased person gets punished due to the doings of his relatives; it is notable that there are narrations by other SAHABA too that convey the same message that IBN-UMAR has narrated. This complexity is not difficult to resolve as ULAMA have remarked that the deceased person if he used to be happy on crying screamingly over deceased persons when he was alive (and this same thing now happens to his own dead body), he would be tormented for his own acceptance of the wrong yet if he had shown his disapproval about it at his life, he would not receive any punishment for such commotion on his death insha-Allah and Allah knows better. As for H-1003, it tells that though the Prophet has prohibited four things, those would remain present somewhere even if that is in some small faction of his UMMAH; it is the wailing with shrieks on the deceased person, taking pride on the high status by birth, considering the spread of disease by infections and indicating astrological reasons to rains. Please note that all these four things relate to the birth or to the death (note that the rain on an inactive land has been mentioned in the Holy Book Quran at many places as the blessing that brings it to life; it compares this to the giving of the life to the dead at the Day of Judgment by Allah; see Surah BAQARAH-164; Surah AARAAF-57; Surah NAHAL-65; Surah ANKABUT-63; Surah RUM-24 and other places); in addition, all these four have some detail that brings each of them come-out of the effect of JAHILIYYAH (the era of ignorance before Islam took hold). The detail pertaining to the matter is that it is not objectionable to weep without screams on the dead due to genuine grief; it is not objectionable to respect the high status of birth (especially being SAYYID; see the note at H-657) when the person at such status adheres highly to the Islamic Teachings that increases the quality of the caliber of his good deeds (though the high birth is secondary only to such adherence and to mention it with pride is still disallowed); it is not objectionable to accept the cause of an infectious disease as related to the bug that caused it when the acceptance does include the recognition of the fact that it only occurred due to the weak response of the immune system of the man (if the bug only is responsible then everyone at the specific infected area would certainly have it; it is notable that the study of Psychology too as is prevalent at the west disregards in practice that there is an amazing power named FITRATH by Islam to combat the adverse impression of heredity and environment at the individual level and to combat all wrongs at the collective level, inside the man; see also H-2150), it is not objectionable to indicate physical reasons by the study of atmosphere that rains fall due to such reasons yet there must necessarily remain care that it actually is the will of Allah by which everything occurs and that also includes the rainfall; note that there are twenty-seven mansions at the orbit of the Moon in each of which, the Moon has different effect astrologically. Note also the point with most clarity about the last two matters (that relate to the acceptance of physical concepts about infectious diseases and about the rainfall) that if the person believes totally that Allah only is the Performer of all acts (and that also includes causing infectious diseases and causing rains to fall), it is not of much consequence what views he holds about the physical reasons he finds for these phenomena because even if he errs in understanding the physical reasons truly by which Allah does His works, his basis still is totally correct; Al-Hamdu Lillah.
TOPIC 24-Weeping loudly on someone’s death
(1004)-Saalim ibn Abdullah reported on the authority of his father that Sayyidina Umar ibn Khattab reported Allah’s Messenger as saying, “The dead is punished because of the weeping over him of his folks.” [Ah 386, Bukhari 1292, M 927, N 1849, Ibn e Majah 1593]
(1005)-Musa ibn Abu Musa Ash’ary reported on the authority of his father that Allah’s Messenger (PBUH) said, “If anyone dies and his mourner gets up and says, ‘O the mountain’, ‘O the chief’, or something like that then two angels are put over the dead who beat him on the chest asking him if he was like that.” [Ahmed 19737, Ibn e Majah 1594]
(1006)-Sayyidina Ibn Umar reported that the Prophet (PBUH) said, “The dead is punished because of the weeping of his family over him.” (On hearing this), Sayyidah Ayshah (RA) said, “May Allah have mercy on him. The dead is not punished, but he has misunderstood. Allah’s Messenger (PBUH) only said about a Jew who had died that the dead is being punished and his folk are weeping over him.” [Ahmed 288, Bukhari 1286, Muslim 928, Nasai 1853]
(1007)-Sayyidina Jabir ibn Abdullah (RA) narrated that the Prophet (PBUH) took the hand of Abdur Rahman ibn Awf (RA) and went with him to his son Ibrahim (RA). He found him dying. So, the Prophet (PBUH) took him in his lap and wept. Abdur Rahman ibn Awf said, “Do you weep? Have you not disallowed us to weep?” He said, “No. But, I disallowed two foolish noises-clawing at the face, weeping and tearing garments; and wailing and shrieking like the devil (Rannatu-Shaytan).”
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TOPIC 25-More on it
(1008)-Amrah narrated that Sayyidah Ayshah (RA) was told that Ibn Umar (RA) said, “The dead will be punished for the weeping of the survivors.” She (Sayyidah Ayshah) said, “May Allah forgive Abu Abdur Rahman (Ibn Umar). Surely he has not lied, but has forgotten (or is mistaken). It happened that Allah’s Messenger (PBUH) had passed by a (deceased) Jewess over whom they were weeping. He had said then that they are weeping while she is being punished in her grave.” [Ahmed 24812]
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TOPIC 26-Walking ahead of the coffin
(1009)-Saalim reported from his father that he said, “I saw the Prophet, Abu Bakr and Umar walk ahead of the funeral.” [Ahmed 4539, Ibn e Majah 1482, Abu Dawud 3179, Nasai 1943]
(1010)-Hasan ibn Ali Khalal, reported from Amr ibn Aasim, from Hammam from Mansur, Bakr Kufi, Ziyad and Sufyan, all of whom from Zuhri who from Saalim that he heard his father say, “I saw the Prophet, Abu Bakr and Umar walk ahead of the funeral.”
(1011)-Abd ibn Humayd reported from Abdur Razzaq from Ma’nar from Zuhri that he said, “The Prophet (PBUH), Abu Bakr (RA) and Umar (RA) used to walk ahead of the funeral.”
(1012)-Sayyidina Anas ibn Malik (RA) said, “Allah’s Messenger (PBUH) walked ahead of the funeral, as did Abu Bakr, Umar and Uthman. [Ibn e Majah 1483]
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H-1007 points out that at the time of sorrow, it is not right to shriek, tear clothes and beat the head & the chest that women did at the era of JAHILIYYAH before Islam took hold; also, at the time of happiness, it is not right to shriek like the people do (especially the women) at the fast music nowadays in glee as that also is RANNATU-SHAYTAN; both these shrieks that take place at the sorrow and the glee respectively are highly wrong; Islam asks for high sobriety at times when emotions might run high. Please see the note at the H-1286 for the ruling of music as it is not prohibited outright but needs the check on emotions just as weeping on the deceased without any screams (or any indecent behavior) is not HARAAM when the person does experience some high grief.
TOPIC 27-Walking behind the funeral
(1013)-Sayyidina Abdullah ibn Mas’ud (RA) narrated that we asked Allah’s Messenger about walking behind the funeral. He said, “Not more than a trot (that is walk slower than running). For, if he was pious then you will consign him soon (to the grave) and if he was evil then only the people of the Fire are kept away. The funeral is followed and it does not follow. He who walks in front of it is not of us.” [Ahmed 3734, Abu Dawud 3184, Ibn e Majah 1484]
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TOPIC 28-It is Makruh to ride behind the funeral
(1014)-Sayyidina Thawban narrated that we went to a funeral with the Prophet (PBUH) and we saw people riding. So he said, ‘Do you not feel ashamed that while the angels of Allah are on their feet and you are on the backs of the beasts.’
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TOPIC 29-About permission to ride
(1015)-Simak ibn Harb reported having heard Sayyidina Jabir ibn Samurah (RA) say, “We were with the Prophet (PBUH) in the funeral of Ibn-Dahdah, and he was on a horseback and it was at a mild running pace. We were around him and so he drove it at a small pace.” [Ah 20877, M 965, AD 3178, N 2022]
(1016)-Sayyidina Jabir ibn Samurah (RA) narrated that the Prophet (PBUH) followed the funeral of Ibn-Dahdah walking and returned on horseback.
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Although it is allowed both ways, to walk behind or walk ahead of the dead body, when it is moved towards the place of funeral-SALAH or towards the graveyard yet it is better to walk behind it; one should not ride behind the dead body though after the burial, it is no problem if one takes a ride back. Note that in the current era, if the dead body is transferred in a vehicle then its fine to follow it in some vehicle but in walking, the better thing is to follow it and that also on foot only.
TOPIC 30-About hastening with the funeral
(1017)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) commanded, “Hasten with the funeral. For, if he was pious, send him soon to a better place. And, if he was evil, relieve your necks of him.” [Ah 10336, Bukhari 1315, M 944, AD 3181, N 1910, Ibn e Majah 1477]
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TOPIC 31-About martyrs of Uhud and Sayyidana Hamzah (RA)
(1018)-Sayyidina Anas ibn Malik (RA) narrated that Allah’s Messenger (PBUH) came to Sayyidina Hamzah on the day of Uhud. He stood by him and observed that he was mutilated. He said, “Were it not that Safiyah would feel bad, I would have left him as he is that animals may consume him so he would have been resurrected on the Day of Resurrection from their bellies.” The narrator continued that he then sought a sheet of cloth to shroud him in it. When it was stretched over his head, his feet were left uncovered; if his feet were covered, his head was bared. The (number of) martyrs increased while the garments became scarce. So, one, two or three martyrs were shrouded together in one and buried in one grave. Allah’s Messenger (PBUH) asked about them, “Which one of them knew more of the Quran?” He placed him (ahead) towards the Kiblah. Then Allah’s Messenger (PBUH) buried them and did not pray over them (the funeral Salah). [Ah 12302]
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The ruling is to bury the dead body as soon as possible; it is towards the blessing that the people take the good person so they must move him fast; if the dead body is of a bad person then it is better to get rid of him fast, the sooner the better. At UHUD the clothes were scarce and like MUS’AB ibn UMAYR, HAMZA also had to be shrouded in some insufficient clothing while many of Muslims that achieved SHAHADAH there, were shrouded together in twos and threes (this is not allowed normally and even here it might mean that a single cloth was torn for each to have his shroud) and buried together (that is allowed when and where necessary but with as much care as possible so as to give some necessary space to each one of them) with more respect given to the person among them who had memorized the Quran most. IMAMS have some difference on reading the Funeral-SALAH on SHAHEED (one who dies in the way of Allah at JIHAD); SHAFA’I asks not to read it on SHAHEED while AHMED considers it MUSTAHAB; the school of MALIK says not to read it when the JIHAD is in defence but to read it when it has taken place as an attack; ABU-HANIFA rules that Funeral-SALAH would be read on SHAHEED without care to any difference in JIHAD. Note that giving the bath to the body of the SHAHEED is not necessary in any case.
TOPIC 32-No Caption
(1019)-Sayyidina Anas ibn Malik (RA) said that Allah’s Messenger (PBUH) used to visit the sick, accompany the funeral, ride the donkey and accept invitation of the slave. And on the day of Banu Qurayzah he had ridden a donkey whose reins were made of peels of dates and whose saddle was also made of peels of dates. [Ibn e Majah 2296]
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TOPIC 33-No Caption
(1020)-Sayyidah Ayshah (RA) reported that when Allah’s Messenger (PBUH) died, they (the Sahabah RA) differed on (the site of) burial. So, Abu Bakr (RA) said, “I had heard from Allah’s Messenger (PBUH) what I have not forgotten. He said, ‘Allah did not take away the soul of a Prophet except at the place where He liked him to be buried’.” So, he was buried where his bed lay.
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H-1019 tells how modest the Prophet (PBUH) was as he never did anything to express how important he is; there certainly was not even little bit of haughtiness in him. He would visit his sick companions and ride donkeys even if those had simple reins and ordinary saddles while he could have many horses available if he wanted; in today’s terms it would be riding some very ordinary vehicle instead of highly expensive one; and he even accepted invitation of slaves to meet or eat some meal with them though before he raised their status, they were taken as nobodies in the society; there was no grade-consciousness in Muhammad (PBUH), the last Messenger of Allah, that he might have cared for. Note that the Islamic Teachings ask the common man to respect and obey the persons at authority when they do not go against the commands of Allah but it does not appreciate imposing grades from the persons at authority; though it is difficult to develop the proper attitudes in people in accordance to the Islamic Teachings yet the persons at authority must try that to the utmost possibility; they must not impose their importance as there is no V.I.P. culture in Islam and certainly no imposed protocol; indeed the true greatness belongs to Allah only. The Prophet (PBUH) was a simple person who led all his life in the most simple manner keeping his total attention towards Allah only; he never cared about accumulating the material assets; Al-Hamdu Lillah. The other Hadith is somewhat difficult to elucidate and it would rather be “the Prophet” indicating his own self rather than “a Prophet”; this narration-1020 here is weakly narrated and it does not have any sound version too to second it so the words here need to be handled with care; the report here provides the meaning (with the substitution of “a” with “the”) that the Prophet (PBUH) told explicitly that whenever he passes away, he must be buried at the very place from where he leaves this world; the wording seems “Allah would not take away the soul of the Prophet except at the place where He likes him to be buried”; that was done accordingly.
TOPIC 34-No Caption
(1021)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger said, “Mention the goodness of your dead and desist from their evils.” [Abu Dawud 4900]
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TOPIC 35-About sitting down before the body is lowered
(1022)-Sayyidina Ubadah ibn Samit (RA) reported that when Allah’s Messenger (PBUH) accompanied a funeral, he did not sit down till the body was lowered into the grave. A Jewish priest met him and said, “This is what we do, O Muhammad!” So, Allah’s Messenger (PBUH) sat down, saying “Contradict them.” [Abu Dawud 3176, Ibn e Majah 1545]
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TOPIC 36-Virtues of calamity if borne patiently
(1023)-Abu Sinan said that he buried his son, Sinan, while Abu Talhah Khawlani was sitting at the edge of a grave. When they were departing, he held him by the hand and said, “Shall I not give you the good news, O Abu Sinan?” He said “Certainly!” So he narrated that Dahhak ibn Abdur Rahman ibn Arzab reported to him on the authority of Abu Musa Ash’ari that Allah’s Messenger (PBUH) said, “When someone’s son dies, Allah asks the angels, ‘Did you take away the son of My slave?’ They say, ‘Yes’. He asks, ‘Did you take away the fruit of his heart?’ They say, ‘Yes’. So, He asks, ‘What did My slave say?’ They say, ‘He praised you and said that we belong to Allah and to Him is our return’. So, Allah says, ‘Build for My slave a house in Paradise and name it Bayt ul-Hamd (House of Praise)’.”
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The narration-1021 tells that it is not proper for the persons at the funeral to mention the wrongs of the deceased person but they must commemorate his good deeds; however, if someone had been at authority and had used his authority adversely being cruel to the common man then there is no problem to mention his wrongs even at that time; probably then, the other cruel people at authority might have some awareness what would happen to them when they become helpless at death. The other Hadith needs some explanation; please note that Islam does not care to do something due to opposition to someone but it has its own total set of values and we Muslims take those up in practice; Al-Hamdu Lillah. However, what the Hadith points-out is that when the non-Muslims take some detail of an act of Muslims as their holy act (especially when they are much adverse to Islam) then Muslims migh omit such detail. So it is allowed to sit down when the dead body is lowered down from shoulders without waiting that it is lowered down into the grave. The last Hadith here at the topic informs that when the Muslim person praises Allah reading the verse of Surah-BAQARAH, “Who, when afflicted with calamity, say ‘Truly! To Allah we belong and truly, to Him we shall return’ (2:156)”, he would be given the most wonderful respect on this praise to Allah at such calamity, as Allah would provide him the residence in JANNAH (Paradise); Al-Hamdu Lillah. Please note here about H-1023 that Allah certainly knows everything and whatever He orders the angels, only that they obey but the Prophet (PBUH) sometimes stressed even the understood issues in his speech as many AARAABI (persons from villages and suburbs of Madinah), attended the gatherings at the mosque in Madinah; they were coarse in manners. So the Prophet (PBUH) took such manner of speech that had an appeal to them and due to it, he sometimes put emphasis on even an understood concept. Seeing the situation, this certainly was commendable and Allah knows better.
TOPIC 37-About the TAKBIR in the funeral Salah
(1024)-Sayyidina Abu Hurayah reported that the Prophet prayed over the Negus and called the TAKBIR four times. [Bukhari 1245, Muslim 591, Abu Dawud 3204, Nasai 1967]
(1025)-Abdur Rahman ibn Abu Layla said that Sayyidina Zayd ibn Arqam (RA) called four takbirs in their funeral prayers. But, once he called five takbirs. So, they asked him about it and he said, “Allah’s Messenger used to do like that.” [Muslim 957, Abu Dawud 3197, Nasai 1978, Ibn e Majah 1505]
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TOPIC 38-Supplication in funeral Salah
(1026)-Yahya ibn Abu Kathir reported that Abu Ibarhim Ashhali narrated on the authority of his father that when Allah’s Messenger (PBUH) led the funeral Salah, he made this supplication, “O Allah! Forgive our living and our dead, those of us who are present and those of us who are absent; the young among us and our old, and our males and our females.” Yahya said further that Abu Salamah ibn Abdur Rahman narrated on the authority of Sayyidina Abu Hurayah (RA) that the Prophet (PBUH) said like that and added thereto, “O Allah, those of us whom You spare, cause them to live on Islam and those You take away from us cause them to die on faith.” [Ahmed 23554]
(1027)-Sayyidina Awf ibn MALIK (RA) said that he heard Allah’s Messenger (PBUH) over the dead and learnt these words, “O Allah, forgive him. Have mercy on him and wash him with hail as garments are washed.” [Ahmed 24030, Muslim 963, Nasai 1979, Ibn e Majah 1500]
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TOPIC 39-Reciting al-Fatihah in the funeral Salah
(1028)-Sayyidina Ibn Abbas (RA) reported that the Prophet recited Surah al-Fatihah in the funeral Salah. [Ibn e Majah 1495]
(1029)-Talhah ibn Abdullah ibn Awf narrated that Sayyidina Ibn Abbas (RA) prayed over a dead and recited Surah al-Fatihah. I asked him and he said, “This is one of the SUNNAH (or for the completion of the SUNNAH).” [Bukhari 1335, Abu Dawud 3198, Nasai 1983]
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These topics relate to how the funeral-SALAH (that is FARDH-KIFAYAH) is offered and the notable thing is that it has four TAKBIR that means that in it, ALLAHU-AKBAR is said four times. It has no RUKU or SAJDAH but only DUA (supplication to Allah) for the deceased person, standing all the time. So it needs to say ALLAHU-AKBAR four times and to make QAYAM which has three things all being SUNNAH-MUKKADAH; these are SANA (praise to Allah), DURUD (asking the blessing of Allah on the Prophet PBUH), and DUA for the deceased person. The Prophet (PBUH) said more than four TAKBIR too at times in the Funeral-SALAH but very soon, it became the general custom to say four TAKBIR in it. The casket of the dead-body is put ahead and the IMAM stands first at its middle (for the man, he would stand a bit towards the head if he intends) then rows are made behind him; the last being the better one. The funeral-SALAH has three sessions that are recognized by TAKBIR that the IMAM says loudly. With the first TAKBIR that IMAM says, he and the followers raise hands and bind them as in all SALAH; this raising of hands is at the first TAKBIR only. Then everyone reads SANA silently in the beginning as is read in all SALAH and then the IMAM says the second TAKBIR loudly. Then the DURUD is read by all silently as is read in all SALAH and then after the third TAKBIR, the specific DUA for the deceased person is made and here, if a person has not memorized the specific DUA for the Funeral-SALAH or even if he knows that, it is allowed to recite the Surah FATIHA as DUA. When the IMAM says the fourth TAKBIR, he says the TASLIM just after the TAKBIR to end the Funeral-SALAH without giving any gap between TAKBIR and TASLIM. There is some difference in words of the specific DUA for the adult and the child while there is difference in words due to the need of grammar too that relates to the male and the female accordingly.
TOPIC 40-The nature of the Salah of funeral and interceding
(1030)-Marthad ibn Abdullah Yazani reported that when MALIK ibn Hubayrah (RA) led the funeral Salah and there were few people, he arranged them into three rows. He said that Allah’s Messenger had said, “He over whom three rows (of men) prayed, Paradise is assured to him.” [Ahmed 16724, Abu Dawud 3166, Ibn e Majah 1490]
(1031)-Sayyidah Ayshah (RA) narrated that the Prophet (PBUH) said, “There is none among the Muslims who dies and a section of the Muslims numbering up to a hundred pray over him and intercede for him, without their intercession being accepted.” And Sayyidina Ali narrated in his Hadith that their number is hundred or more than that. [Ah 24182, M 947, N 1987]
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TOPIC 41-Makruh to pray the funeral Salah at sunrise and sunset
(1032)-Sayyidina Uqbah ibn Aamir Juhanni (RA) said, “There are three hours when Allah’s Messenger disallowed to offer Salah or bury our dead, when the sun rises till it is fairly high, when it is overhead till it has gone past the meridian and at sunset as it goes down till it has set. [Ahmed 17382, Muslim 831, Abu Dawud 3192, Nasai 559, Ibn e Majah 1519]
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Both the Ahadith at the topic-40 here tell that when a high number make DUA for the deceased person at the Funeral-SALAH he would insha-Allah get the mercy and the blessing of Allah. The first narration gives this notion by the number of rows that are better if three at least and the other one mentions the number of people that is hundred. MALIK ibn HUBAYRAH tried to have three rows in the Funeral-SALAH as he took the words of the Hadith narrated by his own self at its apparent meaning though it is the high quantity that is referred here as ULAMA have clarified filling at-least three big rows in total. It is improper to read the Funeral-SALAH at the three times mentioned like all other SALAH though SHAFA’I does allow that as an exception yet it is better to avoid then.
TOPIC 42-Funeral Salah over children
(1033)-Sayyidina Mughirah ibn Shu’bah reported that the Prophet (PBUH) said. “The rider accompanying the funeral must keep behind it while he who walks may walk wherever he likes. And, Salah must he offered over (dead) children (also).” [Ahmed 18186, Abu Dawud 3180, Nasai 1938, Ibn e Majah 1507]
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TOPIC 43-If a child dies before crying after birth
(1034)-Sayyidina Jabir (RA) reported that Allah’s Messenger said, “No Salah is offered over a (dead) child and neither does he inherit nor leave an inheritance if he does not utter a sound (before dying).” [Ibn e Majah 1508]
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TOPIC 44-To offer the funeral Salah in a mosque
(1035)-Sayyidah Ayshah (RA) said that Allah’s Messenger (PBUH) prayed over Suhayl ibn Bayda (his funeral Salah) in the mosque. [Ahmed 1035, Muslim 973, Abu Dawud 3189]
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When the child denotes at its birth by his voice or any gesture that he has come into the world alive, his death does ask for the reading of the Funeral-SALAH; this is how MALIK and ABU-HANIFA rule yet the other two IMAMS ask to read the Funeral-SALAH on the child even when he does not show any sign of life. However, the child that comes early and it is not formed in physique properly (also it does not show any sign of life), then there is no Funeral-SALAH that is offered on it. SHAFA’I and AHMED allow the Funeral-SALAH to be offered at the Mosque and the other two that are MALIK and ABU-HANIFA do not allow it. The Hadith here at the topic is the reasoning for the former two yet there is a Hadith at ABU-DAWUD that the Prophet (PBUH) said, “Whoever reads SALAH at Mosque, he has nothing (of good returns in this act) for him” and this becomes the reasoning for the latter two. Also, at the times of the Prophet (PBUH), there was a separate place for the funeral-SALAH that was adjacent to the mosque so both sides have their reasons; however, the better stance is to offer the Funeral-SALAH at the separate place that is adjacent to the mosque.
TOPIC 45-Where must Imam stand while leading funeral Salah
(1036)-Abu Ghalib narrated that Sayyidina Anas ibn Malik (RA) was leading the funeral Salah of a man, and stood in line with his head. Then the funeral of a Qurayshi woman was brought. The men said, “O Abu Hamzah, pray over her,” so he stood in line with the centre of the body. On that, Ala ibn Ziyad asked him, “Had you seen Allah’s Messenger (PBUH) stand in this manner at your place in her funeral (where you stood) and at your place in his funeral (where you stood)?” He said, ‘Yes,” and when it was over he said, “Remember it!” [Abu Dawud 3194, Ibn e Majah 1494]
(1037)-Sayyidina Samurah ibn Jundab said that the Prophet (PBUH) prayed the funeral prayer of a woman, standing in line with the centre. [Ah 20237, Bukhari 1331, M 964, AD 3195, N 1972, Ibn e Majah 1493]
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TOPIC 46-About passing over funeral Salah of a Shahid (martyr)
(1038)-Abdur Rahman ibn Ka’b ibn MALIK reported that Sayyidina Jabir ibn Abdullah told him that the Prophet (PBUH) shrouded every two martyrs of Uhud together in one shroud. After that, he asked which of them knew more of the Quran and when the person was pointed out, he put him forward in the grave, saying, “I am witness over these people on the Day of Resurrection.” And, he commanded that they should be buried with their blood, and their funeral Salah was not offered nor were they given a bath. [Bukhari 4079, Ibn e Majah 1515, Abu Dawud 3134]
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SHAFA’I and AHMED ask the IMAM to stand at the line of head of the man and at the center of the woman in the Funeral-SALAH as the Ahadith at the topic denote. The other two IMAMS of FIQH ask the IMAM to stand at the center of the casket without considering whether the cadaver is of a man or of a woman, though even they do not take it questionable to stand little here or little there in any of these; note that the man who was brought for his funeral-SALAH was IBN-UMAR at the narration-1036. As for the Funeral-SALAH on SHAHEED, please read the note at H-1018.
TOPIC 47-About funeral prayer at the grave
(1039)-Shabi reported that one who had seen the Prophet (PBUH) informed him that he observed a distant, withdrawn grave. So he arranged his Sahabah in rows and prayed (the funeral Salah) over it. Shabi was asked who had informed him, and he said, “Ibn Abbas.” [Ahmed 255, Bukhari 1319, Muslim 954, Abu Dawud 3196, Nasai 2019, Ibn e Majah 1530]
(1040)-Sayyidina Saeed ibn Musayyab (RA) reported that Sayyidah Umm Sa’d died while the Prophet (PBUH) was not there. When he came, he prayed over her, and a month had gone by since.
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TOPIC 48-About the Prophet’s Salah for the Negus
(1041)-Sayyidina Imram ibn Husayn narrated that Allah’s Messenger (PBUH) said to them, “Your brother, the Najashi (Negus) has died. So stand up and pray over him.” They stood up and arranged themselves in rows as are arranged for the dead, and they prayed over him (the funeral Salah) as is prayed over the dead. [Ahmed 19912, Muslim 953, Nasai 1942]
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There are a couple of issues in these topics; one is to read Funeral-SALAH over the grave and the other is to read SALAH without the cadaver present at the time. MALIK and ABU-HANIFA do not agree to read Funeral-SALAH at the grave due to the reasoning that this act was specific to the Prophet (PBUH) while the other two that is SHAFA’I and AHMED allow reading it at the grave but only within one month of the death. If someone had been buried without the Funeral-Salah, some ULAMA of HANAFI-School allow reading his Funeral-SALAH within 3 days of death but even they ask to leave it if the time has elapsed more; note that even if it is read, it must be read standing away from the grave and not facing it (see H-1052). As for the Funeral-SALAH in absence of the cadaver, the former two that are MALIK and ABU-HANIFA do not allow it and take this as specific to the Prophet (PBUH) while the other two allow it; SHAFA’I puts the condition here that his Funeral-SALAH has not been offered before. NAJASHI was the ruler of ABYSSINIA who had taken-up Islam and has provided space to live with ease to Muslims when they were in great trouble at Makkah due to the severe attitude of chiefs of the QURAYSH towards them. When NAJASHI died, the Prophet (PBUH) read the Funeral-SALAH with four TAKBIR so it was settled that this SALAH would have four TAKBIR in total; it was the Funeral-SALAH in the absence of the cadaver. There are two occasion that are mentioned when the Prophet (PBUH) read the Funeral-SALAH in absence of the cadaver; one was at the death of NAJASHI and the other was at the death of one of SAHABA (MU’AVIAH Ibn MU’AVIAH); he did not read the Funeral-SALAH at any occasion other than these two so both the sides have their reasoning; however, it does seem better not to read the Funeral-SALAH in the absence of the cadaver.
TOPIC 49-Excellence of (participating in) the funeral Salah
(1042)-Sayyidina Abu Hurayrah narrated that Allah’s Messenger (PBUH) said, “For him who prays the funeral prayer is a qiraat. And for him who accompanies it till it is buried two qiraats, each of which, or the smaller of them, is like Uhud.” The sub-narrator said, I mentioned that to Ibn Umar (RA) and he sent an enquiry to Sayyidah Ayshah (RA) and she said, ‘Abu Hurayrah has spoken the truth’. So, Ibn Umar said, “Indeed, we have lost many qiraats.” [Ahmed 7694, Muslim 945]
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TOPIC 50-Another Hadith on same
(1043)-Abu Mu’azzam said that he kept company of Abu Hurayrah for ten years. He heard him say that he had heard Allah’s Messenger say, “He who follows a funeral and shoulders the coffin three times has indeed, fulfilled its right that was over him.”
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QIRAAT was the unit of measurement of quantity and the H-1042 tells how great the return of participating in the funeral of some Muslim is. IBN-UMAR saw that there were many funerals that he did not or could not attend so he mentioned that he had lost many QIRAAT. When someone attends a funeral, he should try to shoulder the casket of the dead-body at-least four times taking each side once as then he certainly has helped in carrying the dead body to the grave.
TOPIC 51-To stand up on seeing a funeral
(1044)-Sayyidina Aamir ibn Rabi’ah (RA) narrated that the Prophet (PBUH) said that when you see a funeral, stand up for it till it leaves you behind or is placed down. [Nasai 1911, Ibn e Majah 1542]
(1045)-Sayyidina Abu Sa’eed Khudri reported that Allah’s Messenger (PBUH) said, “When you see a funeral, stand up. He, who accompanies it, must not sit down till it is placed on the ground.” [Ahmed 11195, Bukhari 1310, Muslim 959, Nasai 1910]
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TOPIC 52-Permission not to stand
(1046)-Sayyidina Ali ibn Abu Talib (RA) mentioned standing up for the funeral till it was placed down. He said, “Allah’s Messenger (PBUH) stood up and then sat down” (that means he used to stand up, but afterwards, he used to keep sitting). [Ah 1094, M 962, AD 3125, N 1995, Ibn e Majah 1544]
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TOPIC 53-The Prophet’s saying about the niche and about the split
(1047)-Sayyidina Ibn Abbas (RA) narrated that the Prophet (PBUH) said, “The lahd (niche) is for us while the shaqq (split) is for others.” [Nasai 2005, Abu Dawud 3208, Ibn e Majah 1554]
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As for the Ahadith at the topic-51 & 52, first the ruling was to stand-up when the person (not attending the funeral) saw the procession of the funeral and then he would keep on standing until it went away out of sight (or the casket therein was put onto the ground); with time the ruling was changed and the Prophet (PBUH) allowed SAHABA to remain seated (most probably caring for ease of the UMMAH) while the procession of the funeral passed on though it is still MUSTAHAB to stand at such occasion. After the procession to graveyard, the matter of burial comes into consideration and respectable TIRMIDHI provides well for it bringing AHADITH that guide on this matter. For H-1047, note that LAHD (niche) means that a place is dug at the bottom of the grave on the side that is closest to the QIBLAH, in which the deceased is placed on his right side facing the QIBLAH, then this hole is filled in with bricks behind the deceased and the soil, sand and mud is then filled in. SHAQQ (split) means that a trench is dug in the middle of the grave to suit the size of the deceased, and its sides are built with bricks so that it will not collapse on the deceased who is in it on his right side facing the QIBLAH, then this trench is covered with stones with the ceiling raised a little so that it will not touch the deceased and the soil, sand and mud is then filled in. The ULAMA agree on the point that LAHD and SHAQQ both are permissible with the detail that if the ground is stable and would not collapse then LAHD is preferable and if it is unstable and might collapse, then SHAQQ is preferable and Allah knows better. The Hadith that shows the preference to LAHD means that for the people of MADINAH, this form is better while for others where the ground is unstable, SHAQQ is suitable.
TOPIC 54-About what to say when burying the dead
(1048)-Sayyidina Ibn Umar (RA) narrated that when the dead-body of anyone was put in the grave, the Prophet (PBUH) said, “In the name of Allah, at His command and on the Shariah of Allah’s Messenger”; and in the other version, the narration is that the Prophet (PBUH) said, “In the Shariah of Allah, at His command, according to the SUNNAH of Allah’s Messenger (PBUH)” (the meaning however remains the same). [AD 3213, Ibn e Majah 1550]
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TOPIC 55-Spreading sheet of cloth in the grave
(1049)-Jafar ibn Muhammad narrated from his father that Abu-Talhah dug the grave of Allah’s Messenger (PBUH) and the one who stretched a piece of cloth under the Prophet (PBUH) was Shuqran, the freed-man of Allah’s Messenger (PBUH). Ja’far reported that Ibn Abu Rafi told him that he heard Shuqran say, “By Allah, I had spread the piece of cloth under Allah’s Messenger in the grave.”
(1050)-Sayyidina Ibn Abbas (RA) said, “A red cloak was spread in the grave of Allah’s Messenger (PBUH)” [Ahmed 2021, Muslim 967, Nasai 2008]
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H-1048 reports the commendable words to recite at this occasion of burying the dead. Note that SHUQRAN (RA) spread a reddish sheet of cloth under the sacred body of the Prophet (PBUH) when ABU-TALHA (RA) had made LAHD as grave for it. Though many of commentators mention that this sheet was taken out at the last moment yet it might not be so; please note that ULAMA do not prefer to spread any sheet beneath the body of the deceased at the grave in general and with the assumption that the sheet did remain at the grave, they take the act of SHUQRAN as specific to the Prophet (PBUH) only.
TOPIC 56-Levelling the grave
(1051)-Abu Wail reported that Sayyidina Ali (RA) said to Abu Hayyaj Asadi, “I am sending you to do what the Prophet sent me to do (that) leave no high grave without levelling it (with the ground) and no picture without obliterating it.” [Muslim 969, Abu Dawud 3218, Nasai 2027)
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TOPIC 57-About disapproval to walk over and sit on graves
(1052)-Sayyidina Abu-Marthad Ghartawi reported that the Prophet said, “Do not sit on graves and do not offer prayers in their direction. [Ahmed 17216, Nasai 972, Abu Dawud 3229, Nasai 756]
(1053)-Ali ibn Hujr and Abu-Ammar reported from Walid ibn Muslim, from Abdur Rahman ibn Yazid ibn Jabir, from Busr ibn Ubaydullah, from Wathilah ibn Asqa, from Abu-Marthad, from Allah’s Messenger (PBUH) a Hadith like that. It does not mention Abu-Idris as was in the previous version and this is Sahih.
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TOPIC 58-Large plastering and writing on graves disapproved
(1054)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade that graves should be plastered and that anything should be inscribed thereon and that a structure should be raised on them and that they should be trodden on. [Muslim 970, Abu Dawud 3225, Nasai 2023]
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The three topics here tell about the limits to the respect of graves; it is not allowed to make them much high from the ground (only a little bit height is allowed that could tell that this here is a grave) and they must not be sit upon due to the respect that the Muslim persons’ remains are at the site; this respect must not transcend the limit set by Islam. Muslims must strictly avoid all such acts that might convey to the onlooker that the grave might be the object of worship; may Allah save all Muslims from all wrongs especially the wrongs that some of Muslims do at graves of the good Muslim persons (by the name of their respect) that have departed from the world; it actually is not their respect but they incline towards the prohibited respect to their graves; this is but grave foolishness that leads to utmost deviation from the Truth. Muslims (even sitting at home) must ask Allah to provide mercy to them (though they are good Muslim persons yet we Muslims need to make DUA even for the Prophet PBUH who is the best of men); the true love asks us to do what we might do for them and we should make DUA to Allah for all of us Muslims that are alive and for all of those Muslims that have departed from the world. The last of narrations here that is by JABIR (RA) is explicit on the point that no height must be given to graves by some structure upon them except for some low border that is provided by bricks; there must be no sacred writing of the Holy Book Quran or even of Ahadith inscribed there (due to the risk of disrespect to them as animals roam about in graveyards and even people with very coarse manner also do visit it) except for the inscription of the name and dates of birth and death plainly on a simple stone; Al-Hamdu Lillah.
TOPIC 59-What may a man say on visiting a grave-yard
(1055)-Sayyindina lbn Abbas narrated that Allah’s Messenger passed by some graves of Madinah. He turned his face towards them and said, ‘Peace be on you, O people of the grave! May Allah forgive us and you too; you have gone before us and we are to follow’.
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TOPIC 60-Permission to visit graves
(1056)-Sulayman ibn Buraydah reported from his father that Allah’s Messenger (PBUH) said, “I had disallowed you to visit graves. Now, indeed, Muhammad (PBUH) has been permitted to visit the grave of his mother. So, you (too) visit graves, for that reminds of the Hereafter.”
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TOPIC 61-Women visiting graves
(1057)-Abdullah ibn Abu Mulykah narrated that Abdur Rahman ibn Abu Bakr died at HUBSHI (a place near Makkah). His body was brought to Makkah and buried there. When her sister Sayyidah Ayshah (RA) came (to Makkah), she came to the grave of Abdur Rahman ibn Abu Bakr and said (in poetry) ‘The two of us were like friends of Jazimah (that was the king of Iraq and he had two companions that were very close friends), together for an age so that it was thought we were unseparable. When we were apart, though we had been together for a long time, it seemed that we had never been together.’ Thereafter, she said, “By Allah, if I was there, I would have buried you not but only where you died (as the burial is better at the place where the death happens) and if I had seen you, I would not have visited you (today).”
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Men are allowed to visit graves yet women must refrain from it; H-1056 is very clear on the matter though once in a blue moon, if they do visit a close relative’s grave with control of self not to cry-out with voice, that is bearable; however, the case related to Sayyidah AYESHA (RA) that is told at the narration-1057 is exceptional and it is not feasible to take it in practice; most certainly, it is better to avoid; see also H-1058 ahead. The Muslim men who visit graves must make DUA asking for mercy for their brothers gone away from the world and remember that they also have to leave the world soon. H-1055 conveys the message that the Prophet (PBUH) addressed the dead persons that were buried at graves and this matter is highly controversial among ULAMA whether the dead hear the living-ones or not. Here, the first thing to note is that the Holy Book Quran says, “Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating (27:80)” and at other place it says, “Neither are the living and the dead alike. Surely Allah makes whom He pleases hear, and you cannot make those hear who are in the graves (35:22)”. Still at another place, the Holy Book points out, “And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection and they are heedless of their call? (46:5)”. Although these verses have been taken to mean that the persons who do not take the guidance when they are called towards it are like dead persons who do not hear and so do not answer yet this in itself denotes that dead persons do not hear; the simple is always the best. However, please note that there is general acceptance that the Prophet (PBUH) does hear the SALAAM addressed to him at his grave while the SALAAM that is given by heart to him with some voice at some place away from him is taken-up by angels and conveyed to him; this proves that Allah has allowed him to hear the SALAAM presented to him by the UMMAH but that is specific permission for him and that also about SALAAM only that is conveyed to him. The important point to note is this that the verse 35:22 of the Holy Book Quran tells very clearly that if the person who has departed from the world does hear anything from here, it is because Allah wants him to hear that and no living person makes anyone that has passed away hear anything from his side by his own efforts. The Prophet (PBUH) did address the dead persons yet it is possible that being the Messenger of Allah, he knew that they would hear him by the permission of Allah; as for us, we all must refrain from addressing the dead as if they are hearing; Al-Hamdu Lillah. Note that even for the SHAHEED who live on somewhere just as they achieve SHAHADAH (and it might even be some place at JANNAH), the ruling for hearing our voice would remain the same that even they do not get it, as their lives are at the plane that we do not understand. It is mentioned in the Holy Book Quran, “And say not of those who are killed in the Way of Allah that ‘they are dead’. Nay, they are living, but you perceive not” (2:154).
TOPIC 62-Dislike for women to visit graves
(1058)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) cursed women who visited graves frequently. [Ahmed 8678, Ibn e Majah 1576]
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TOPIC 63-Burying at night
(1059)-Sayyidina Ibn Abbad (RA) narrated that the Prophet (PBUH) got down a grave in the night (to bury some one), so light was provided to him by a lantern. He held him from the side of Kiblah and said, “May Allah be merciful to you. You were soft-hearted and a great reciter of the Qur’an.” He then called TAKBIR four times (leading the funeral Salah).
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TOPIC 64-About speaking well of the dead
(1060)-Sayyidina Anas ibn Malik (RA) reported that a funeral passed by Allah’s Messenger and the Sahabah spoke well of him. So, he said, “(Paradise) has become due (to him).” He added, “You are Allah’s witnesses on earth.” [Ah 12937, Bukhari 2642, M 949, N 1928, Ibn e Majah 1491]
(1061)-Abu Aswad Dayli narrated that he came to Madinah and sat down by Sayyidina Umar ibn Khattab. A funeral passed by and people spoke highly of him. So, Umar (RA) said, “It is due.” He asked him, “What is due?” He said “I have spoken as had spoken Allah’s Messenger (PBUH). He had said, ‘When three people speak well of a Muslim, Paradise becomes his right.’ We asked about two people and he said, ‘Even then.’ We did not ask him about one person.”
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There are two ways to put the dead-body into the grave; if the body is at the side at the grave then it would be picked up in total and put it into the grave while if the body is at the feet of the grave it would be taken by the head and the feet taking it by length into the grave towards the placement of the head. Note that though burial at night is allowed yet it is better to wait if possible to bury the dead body in some day-light. The next topic tells that when only two good Muslim persons of high caliber in virtues, bear witness to the goodness of the deceased person that would insha-Allah bring mercy of Allah to him. Before this we have studied at H-1030 that three rows at the Funeral-SALAH is able to get the mercy of Allah for the deceased person insha-Allah so the point that strikes is that it is not actually the quantity but the quality of the witnesses that counts at the court of Allah though if both quality and quantity are good then that certainly is great blessing from Allah to the person deceased.
TOPIC 65-About reward to one whose son dies
(1062)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If a Muslim suffers death of three sons then the fire of Hell will not touch him except to fulfill the oath.” [Ahmed 7269, Bukhari 6656, Muslim 2632, Nasai 1871]
(1063)-Sayyidina Abdullah ibn Masud reported that Allah’s Messenger (PBUH) said, “He who is preceded by three minor children will find them as a strong fort against the Fire.” Abu Dharr (RA) said, “I have been preceded by two”, so he said, “And by two.” Then, Ubayy ibn Kab (RA), the chief of the reciters of the Qur’an, said, “I have lost one child ahead of me.” He said, “And one also. But, that is only (if patience is shown) at the first shock.” [Ahmed 4077, Ibn e Majah 1606]
(1064)-Sayyidina lbn Abbas (RA) reported having heard from Allah’s Messenger (PBUH), “If anyone of my Ummah has two children who precede him then Allah will admit him to Paradise because of them.” So, Sayyidah Ayshah (RA) asked him, “What of one of your ummah who has one child who precedes him?” He said, “And, he who has one child who precedes him, O fortunate one!” She asked, “What of one who has no child to precede him from your ummah?” He said, “I am the security of my ummah who have never been afflicted as like (the grief on the loss) of me.” [Ahmed 3098]
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TOPIC 66-Who are the martyrs
(1065)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Martyrs are of five kinds; he who dies of plague is a martyr, he who dies of stomach-ache is a martyr, he who dies by drowning, he who is trapped in falling wall or the like is a martyr, he who is killed in Allah’s path is a martyr.” [Ahmed 10293, Bukhari 653, Muslim 19141]
(1066)-Abu Ishaq Sabi’i reported that Sulayman ibn Sarad (RA) said to Khalid ibn Urfatah or Khalid said to Sulayman (RA), “Did you hear Allah’s Messenger say that one who dies of a disease of the belly will not be punished in the grave?” So, one of them said to his companion, “Yes.” [Ahmed 22563]
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TOPIC 67-Disapproval to flee from plague
(1067)-Sayyidina Usamah ibn Zayd (RA) reported that the Prophet (PBUH) mentioned plague and said, “It is the remnant of the punishment sent to a section of the Banu Israil. When it occurs in a land and you are there, do not go away from there, and if it occurs in a land and you are not there then do not descend into it.” [Bukhari 3473, Muslim 2218]
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For Ahadith at the topic-65, the point to note is that to bear the death of even one minor child is demanding and in this very Booklet of Funerals, we have studied at the narration-1007 that even the Prophet (PBUH) had tears in his eyes when he saw IBRAHIM, his 15-months old child, dying in his hands; to bear such grief at the onset of the occurrence with total patience becomes a shield against the hell-fire and Allah know better. There are five persons mentioned at H-1065 but the actual SHAHEED (one who gives life fighting in the way of Allah) is the last one only yet the other four are said to be SHAHEED in HUKM (ruling). In other words it means that they would get the good-returns of SHAHEED without getting the status of SHAHEED who might face death without any warning at combat with the enemy; this is where these four are like him as they face a sudden death so they are like SHAHEED due to similarity in one or two things thought the necessary condition for them to get good returns like the SHAHEED is that such persons must be practicing Muslims; the Islamic teachings tell clearly that even in tough illness where the person is incapable to do the good deeds he normally did at health, he would get the same amount of good returns as he used to get when totally capable. So for these persons who are practicing Muslims always ready to meet Allah, the True Lord, and then receive sudden death that ends their lives much before expectation, they would be SHAHEED in HUKM (ruling) and would get good returns accordingly. But if they are not practicing Muslims not caring about meeting Allah, their sudden death would only be that evil which the Prophet (PBUH) detested (see H-982) and it is highly noteworthy that normally, the sudden death is not appreciable in Islam whereas the man has not led his tasks that need attention, to their completion. When an epidemic hits an area, it is not feasible to leave the area because of it and it also is not right to go at such place at such time. Muslims must not ask for death but when it does come, they must welcome it with total peaceful attitude because that even would bring blessing of Allah to them insha-Allah and certainly all the true praise belongs to Allah only; Al-Hamdu Lillah.
TOPIC 68-If one loves to meet Allah, He also loves to meet one
(1068)-Sayyidina Ubadah ibn Samit reported that the Prophet said, “He who holds meeting with Allah dear, Allah also holds dear meeting with him. And if anyone hates to meet Allah then Allah also hates to meet him.” [Ahmed 2275, Bukhari 6507, Muslim 2683, Nasai 4264]
(1069)-Sayyidah Ayshah (RA) reported that she recalled Allah’s Messenger (PBUH) saying that if anyone loves to meet Allah then Allah also loves to meet him and if he hates to meet Allah then Allah too hates to meet him. She said, “O Messenger of Allah, all of us detest death.” He said, “That is not so. But when the Believer is given glad tidings of Allah’s mercy and His pleasure and His Paradise, he loves the meeting with Allah. And Allah also loves to meet him. As for the disbeliever, when he is given tidings of Allah’s punishment and His wrath he hates to meet Allah and Allah hates the meeting with him.” [Ah 24227, Bukhari 6507, M 2684, N 1938]
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TOPIC 69-Who commits suicide, his funeral prayer is not offered
(1070)-Sayyidina Samurah (RA) narrated that a man killed himself. So, the Prophet (PBUH) did not pray his funeral Salah. [Ahmed 20906, Muslim 978, Nasai 1960]
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TOPIC 70-Funeral Salah over a debtor
(1071)-Uthman ibn Abdullah ibn Mawhib reported having heard Abdullah ibn Abu Qatadah narrate on the authority of his father that a funeral was brought before the Prophet (PBUH) that the funeral Salah might be offered. He commanded (to his companions), “Pray over your companion for there is a debt against him.” So, Abu Qatadah (RA) said, “That debt, I take over.” Allah’s Messenger (PBUH) asked, “All of it?” He confirmed, “All of it.” Hence, the Prophet (PBUH) prayed his funeral Salah. [Ibn e Majah 2407]
(1072)-Sayyidnah Abu Hurayrah (RA) narrated that if a debtor’s body was brought to Allah’s Messenger (PBUH) for the funeral Salah, he would ask, “Has he left anything to repay debts?” If he was told that he had left enough to pay off his debts then he would lead his funeral Salah, otherwise he would ask the Muslims to pray over their companion. When Allah opened for him (a number of) victories, he stood up and said, “I am better for the Believers than their own selves. Hence, if any of the Believers dies leaving a debt then his debt is on me, and if he leaves behind property then that belongs to the heirs.” [Ah 9855, Bukhari 2298, M 1619, N 1963]
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Note here that the pleasure and the torment starts with the death of a person (uptil the time Allah wills) while the actual Day of Judgment would take place when all the people would be brought to life from dead; there everyone would have to face what he or she had done at the worldly life; one of Ahadith tells us that the grave is either a garden from the gardens of JANNAH (Paradise) or either a pit from the pits of JAHANNUM (hell-fire). As for H-1070, there is some difference among the Jurists about the Funeral-SALAH of the man who commits suicide; please note the point in brief that the better stance is that Funeral-SALAH is read even on that person who commits suicide yet persons with some authority at the place would refrain from reading it. These include officials at high posts, ULAMA of repute, renowned persons for their good efforts towards humanity; their absence from the Funeral-SALAH would give the message emphatically in the society that this thing is really bad that must be avoided. For the debtor too who has not left enough money to clear his debts, it is better for the persons having the rigteous influence at the society to avoid his Funeral-SALAH (though others must read it) as that tells the importance of caring about fellow-beings; the person facing his death would not cause any trouble to anyone and would see to the right of others upon his own-self before death or at-least provide for it well; it also tells that the person must not take huge debts to the utmost possibility and must try to live at basic necessities if the situation asks for it and Allah knows better. However, in the case of some debtor, the people having the good influence at the society must see if they are able to pay his debts and even ordinary persons that are near to him must see if they are able to take care to that; when someone takes that as his own liability or the creditors leave their rights upon him then all could read his Funeral-SALAH without any problem and Allah knows better.
TOPIC 71-About punishment in the grave
(1073)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “When the dead-body, or (he said) one of you, is lowered in the grave, two angels, black-coloured with blue eyes, come to him. One of them is called Munkar and the other Nakir. They ask him, “What do you say about this man?” He answers what he was used to saying (in the world), “He is Allah’s slave and His Messenger and I bear witness that there is no god but Allah and that Muhammad is His slave and His Messenger.” They both say, “Indeed, we knew that you would say so.” Then his grave is expanded seventy cubits by seventy cubits and illuminated for him, and he is told, “Go to sleep.” He says, “I wish to return to my family and inform them.” But, they say, “Sleep as the newly married sleeps, whom none but the dearest of his family may wake up”, until Allah resurrects him from his sleep. But, if he is hypocrite, he says, “I have heard people say and I say the like of it, while I do not know.” So, they both say, “Indeed, we knew that you would say so.” And it is said to the earth, “Press in upon him” so it presses itself upon him. So his ribs are squeezed together and the punishment does not cease on him till Allah resurrects him from that place of his.
(1074)-Sayyidina Ibn Umar reported that Allah’s Messenger (PBUH) said, “When a person dies, his resting place is shown to him. If he is to be in Paradise then his abode in Paradise is shown and if he is to be in the Fire then his abode in the Fire. After that, it is said, “This is your abode till Allah resurrects you on the Day of Resurrection.” [Ahmed 5119, Bukhari 1379, Muslim 2866, Nasai 2072]
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TOPIC 72-Consoling the afflicted
(1075)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) said, “One who comforts a person who suffers gets a reward like the sufferer’s.” [Ibn e Majah 1602]
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TOPIC 73-About one who dies on Friday
(1076)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “No Muslim dies on the day of Friday or the night of Friday but Allah protects him from the trial in the grave.” [Ahmed 6593]
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The five Ahadith at the five topics here (from Topic-72 to Topic-76) are weakly-narrated yet all have the information that is noteworthy. H-1075 (and H-1078 ahead) tells how virtuous it is to console a person in trouble if nothing else could possibly be done for his betterment; there is a sound Hadith that tells us that even to speak gently is a virtuous act and so Muslims must not take it as something petty in deeds. The second Hadith that is 1076, tells about the honor of death at Friday that the torment of the grave would not affect such a person but note this well that the exception mentioned here is only for that specific day that might give him time to prepare for the answer he would give to the MUNKAR and the NAKIR, angels mentioned in the narration-1073 sent to question him (though angels at this task are innumerable yet every two that come at the grave would be named as MUNKAR and NAKIR; both the terms are used as object in the sentence and both mean, taking the meaning somewhat freely, someone which should be avoided) yet it would prove a blessing only if he had been one of the good practicing Muslims in the worldly life, at least to the presentable status at that time after his death.
TOPIC 74-Making haste with the funeral
(1077)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger (PBUH) said to him, “Three things you should not postpone, the prayer when the hour for it arrives, the funeral when it is ready, and (the marriage of) an unmarried woman when you find a suitable match for her.” [Ah 828, Ibn e Majah 1486, Tirmidhi 171]
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TOPIC 75-Another narration on the virtues of consolation
(1078)-Sayyidina Abu Barzah (RA) reported that Allah’s Messenger (PBUH) said, “One who comforts a woman who has lost a child will be given to wear a striped cloak in Paradise.”
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TOPIC 76-Observing rafa’ yadayn in the funeral Salah
(1079)-Sayyidina Abu Hurayrah narrated that once Allah’s Messenger (PBUH) called ALLAHU-AKBAR in the funeral Salah, he raised his hands at the first TAKBIR and then placed the right hand over the left.
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The narration-1077 tells to make haste when the time for any SALAH comes, to read it; when the funeral is ready, to take it instantly to graveyard; when the match for a lady is found, to marry her to that compatible man without any delay. We have studied this narration before too at the Booklet on SALAH (Topic-13). H-1079 confirms the point that we have studied at the note at the topic-39 of this Booklet that the Funeral-SALAH asks for RAFA’ YADAYN (raising hands to ears) only at the first TAKBIR and not at others.
TOPIC 77-A Believer’s heart worries about debt
(1080)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “The Believer’s heart is suspended with his debt till it is paid.”
(1081)-Muhammad ibn Bashhar reported the same Hadith from Abdur Rahman ibn Mahdi, from Ibrahim ibn Sa’d who from his father, from Amr ibn Salamah who from his father, from Abu Hurayrah. [Ahmed 10160, Ibn e Majah 2413]
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H-1080 tells that the person near his death must care to pay his debts or tell his heirs to pay his debts so that he might not feel any trouble at the world ahead due to any carelessness on his part in this matter. Note that before the distribution of the property left by the deceased person, his debts would be cleared from it. It is better to live with necessities rather than ask for comforts in the world that lead to troubles ahead; please read the note again on the topic-70 that we have just passed in our study at this Booklet as it provides some more detail that relates to this matter that is at study here; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-6)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah