Simple Umrah Guide - Step by Step Umrah

Please note that in this document, the step by step procedure will be enlisted first briefly with only few details (for understanding purpose), and the lengthy description including the references such as ahadeeth and comments of scholars for every step/ritual is described further ahead after mentioning these points in brief, so go through them both. Please be informed that we have tried to convey only that which is authentically proven from the Qur’an and sunnah and from the salafus Saaliheen. Any custom, ritual, practise (small or big) which contradicts the sunnah or shari’ah have been ommited. We have mentioned some of the innovations towards the end of this pdf so people may be made aware of what to refrain from. Umrah and Hajj, may be your one time opportunity, so strive to keep it in accordance to the sunnah. Irrespective of how many times you are capable of performing these rituals, following the sunnah and shunning bid’ah (innovation) is an obligation upon every Muslim who believes in the Qur’anic verse of Surah al-Ahazaab “Indeed in the Messenger of Allah is a good example to follow”

Compiled by : www.the-finalrevelation.blogspot.com

Table of contents 1) Steps to be taken before commencing the journey (1.a) Women are not allowed to travel without a Mehram (1.b) Preparations before Leaving for Umrah / Hajj 2) The concession of shortening and joining the prayers during your journey 2a) The Pillars of Umrah 3) 4) 5) 6) 7) 8) 9)

Entering the state of Ihraam before Meeqat Entering Masjid al-Haram Tawaaf (circumambulation) Maqaam e Ibraahim (the station of Prophet Ibraaheem peace be upon him) Drinking ZamZam water Saa’ee (the 7 rounds between Safaa and Marwaa) Trimming or shaving the hair and completing the Umrah

3a) Meeqat and its details 4a) Ihraam and its details 5a) Entering Masjid al Haram and Tawaaf details 6a) Maqaame Ibraaheem and its details 7a) Drinking Zam Zam water and its details 8a) Saa’e and its details 10)

Mistakes that a Muhrim should avoid

11)

The dire warning and consequence of practising an innovation (big or small)

12)

Some common mistakes (innovations) scores of people indulge in

13)

Some mistakes and Misunderstandings of women during pilgimage

14)

Links to download dua’a booklets


1) Steps to be taken before commencing the journey (1.a) A woman is not allowed to travel without her mehram All the Muslim Scholars agreed unanimously that woman's traveling without being accompanied by a Mahram (unmarriageable person) is forbidden The Prophet said: "No woman who believes in Allah and the Last Day should travel a distance of a day and night journey unless her Mahram is with her". Ibn Abbas reported that the Prophet said: "The man must not be alone with a woman except in the presence of her (Mahram). No woman should travel except in the company of a (Mahram). A man said: “O Messenger of Allah! I have been enrolled for such and such expedition, and my wife left for Hajj. He (Blessings and peace of Allah be upon him) said to him: "Go and perform Hajj with your wife". (Al Bukhari & Muslim).

(1.b) Preparations before leaving for Umrah /Hajj (1.1b) Make Ghusl (full body wash) (1.2b) Trim your nails, and remove your pubic hair. (1.3b) Whatever Salah is due at the time of travel, ensure it has been prayed in full before setting off (1.4b) When going out of your house/hotel, say:

ِ‫اَّلل وََل حو َل وََل قُ هو َة إِهَل بِ ه‬ ِ‫ْت علَى ه‬ ِ‫بِس ِم ه‬ ‫ه‬ ‫اَّلل‬ ‫ل‬ ‫ك‬ ‫و‬ ‫ت‬ ‫اَّلل‬ َ ُ َ َ َْ َ ْ َ Bismillahi, Tawakkaltu, „a-lallahi, wa laa hawla wa laa quwatta illah billah


(In the name of Allaah, I place my trust in Allaah, and there is no might nor power except with Allaah)

(1.5b) Read the Du‟aa of Travelling, before setting off in car/bus/plane

ِ ‫ ه‬،‫اَّللُ أَ ْكبَ ُر‬ ‫ ه‬،‫اَّللُ أَ ْكبَ ُر‬ ‫ه‬ ُ‫اَّللُ أَ ْكبَ ُر ُس ْب َحا َن الهذي َس هخ َر لَنَا َى َذا َوَما ُكنها لَو‬ ،‫ني َوإِنها إِ ََل َربِّنَا لَ ُم ْن َقلِبُو َن‬ َ ِ‫ُم ْق ِرن‬ Allahu Akbar, Allahu Akbar, Allahu Akbar. Subhaa-nalathee, Sakha-ra-lanaa ha-thaa wa maa kunaa, lahu muq-ri-nee-na wa innaa ilaa rabbinaa lamun-qa-le-boon (Allaah is the greatest x3, How perfect He is, The One Who has place this (transport) at our service, and we ourselves would not have been capable of that, and to our Lord if our final destiny.)

Or you may say :

‫ ه‬،‫اَّللُ أَ ْكبَ ُر‬ ‫ ه‬،‫ا هَّللُ أَ ْكبَ ُر‬ ُ‫اَّللُ أَ ْكبَ ُر ُس ْب َحا َن اله ِذي َس هخ َر لَنَا َى َذا َوَما ُكنها لَو‬ ‫ِْب‬ ‫ك ِِف َس ْف ِرنَا َى َذا الِ ه‬ َ ُ‫ الله ُه هم إِنها نَ ْسأَل‬،‫ني َوإِنها إِ ََل َربِّنَا لَ ُم ْن َقلِبُو َن‬ َ ِ‫ُم ْق ِرن‬ ‫ الله ُه هم َى هو ْن َعلَْي نَا َس ْف ِرنَا َى َذا َواط َْو هعنها‬، ‫ضى‬ َ ‫ َوِم َن ال َْع َم ِل َما تَ ْر‬، ‫َوالته ْق َوى‬ ِ‫ص‬ ْ ‫ َو‬،‫س َف ِر‬ ‫ الله ُه هم إِِّّن‬،‫اْلَلِي َفةُ ِِف األَ ْى ِل‬ ‫اح‬ ‫ب ِِف ال ه‬ َ ْ‫ الله ُه هم أَن‬، ُ‫بَ ْعده‬ ُ ‫ت ال ه‬ ِ ‫ وكآب ِة الْم ْنظَ ِر وس‬،‫س َف ِر‬ ِ ‫ك ِمن و ْعث‬ ِ ‫ب ِِف الْم‬ ِ‫َع ْوذُ ب‬ ِ ‫ال‬ ‫ل‬ ‫ق‬ ‫ن‬ ‫امل‬ ‫وء‬ ‫ال‬ ‫اء‬ َ ُ َ ‫ه‬ ْ َ َ ُ‫أ‬ َ ْ ُ َ َ َ َ َ ‫ آيِبُو َن تَائْ بُو َن َعابِ ُدو َن لَِربِّنَا َح ِام ُدو َن‬+ ‫َواألَ ْى ِل‬ "Allah is the greatest, Allah is the greatest, Allah is the greatest, How perfect He is, The One Who has placed this (transport) at our service, and


we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allah, we ask You for birr and taqwa in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover it‟s distance quickly. O Allah, You are The Companion on the journey and The Successor over the family, O Allah, I take refuge with You from the difficulties of travel, from having a change of hearts and being in a bad predicament, and I take refuge in You from an ill fated outcome with wealth and family. [upon returning the same supplication is recited with the following addition :] (We return, repent, worship and praise our Lord.)"

(1.6b) At a journey break, you may say:

ِ‫ات ه‬ ِ ‫اَّلل التها هم‬ ِ ‫َعوذُ بِ َكلِم‬ ‫ات ِم ْن َش ِّر َما َخلَ َق‬ ُ‫أ‬ َ A‟uthoo bi-kalimaa tillaah-hitammaa ti-min sharri maa khalaq (I take refuge in Allaah‟s perfect words from the evil that He has created.) Because it is reported that the Prophet (s.a.w) said: “Whoever stops to rest and says, „A‟oodhu bi kalimaat Allaah il-taammah min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created),‟ nothing will harm him until he moves on from that place.” [Ref: Narrated by Muslim, al-Dhikr wa‟l-Du‟aa, 2708] Note: During your journey, avoid engaging in vain talks or sins, rather it is suggested that you keep yourself in the remembrance of Allah (make dhikr, make dua, read quran, read Islamic Books or etc). Remember this is the start of your journey to the House of Allah, and you have been given an invitation from Málik Al-Mulk (Owner and King of all Kingdoms), so Praise and Glorify Him. Do not disobey him. Be merciful (do not fight, argue, forgive and let go, compromise , etc) to those on earth so the one above the heavens may be merciful to you (wordings of the prophet reported in the books of Sunan)


2) The concession of shortening and joining the prayers during your journey (2.1) Once you are a traveller [having left your area of residence] you may combine the prayers as this is a concession from Allah and also the sunnah of the messenger (peace and blessings be upon him) Ibn „Umar (may Allaah be pleased with him) said: I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not do more than two rak‟ahs whilst travelling, and the same applies to Abu Bakr, „Umar and „Uthmaan (may Allaah be pleased with them). Narrated by al-Bukhaari (1102). Ya'la bin Umayyah said: I said to 'Umar ibn al-Khattaab "Verily Allaah has said “..… if you shorten your prayers, for fear the unbelievers may attack you….(Qur‟an, surah al-Nisa verses 4:101)” and now the people feel secure." 'Umar said, "[Indeed] I wondered the same thing you are wondering, so I mentioned it to the Prophet (peace be upon him) and he said '[It is] a charity that Allaah has bestowed upon you so accept His charity.' " [Narrated by AlTirmidhi, hadith 3034 and Abu 'Isa at-Tirmidhi said this hadith is hasan sahih.) Umayyah ibn Abdullah ibn Khaalid ibn Asid said to Ibn 'Umar, "How can you shorten the prayer when Allaah the Almighty has said, “….There is no blame on you if you shorten your prayers, for fear… ….(Qur‟an, surah al-Nisa verses 4:101)' ," so Ibn 'Umar said, "O son of my brother, verily the Messenger of Allah (peace be upon him) came to us when we were misguided, so he taught us, and among what he taught us was that Allaah the Almighty has ordered us to pray two raka'a during travel." (Narrated by an-Nasa‟i, hadith no. 457) Note: The majority of scholars are of the view that the distance at which a traveler is given the concession to join prayers and not fast is forty-eight miles. Ibn Qudaamah said in al-Mughni: “The view of Abu „Abd-Allaah (i.e., Imam Ahmad ibn Hanbal) is that it is not permissible to shorten the prayers for a distance of less than sixteen farsakhs, and a farsakh is three miles, so the distance is forty-eight miles. This was the estimation of Ibn „Abbaas. He said: From „Usfaan to Makkah, or from al-Taa‟if to Makkah, or from Jeddah to


Makkah.” Based on this, the distance at which it is permissible to shorten prayers is the distance of two days‟ travel aiming directly for that destination. This is the view of Ibn „Abbaas (r.a) and Ibn „Umar (r.a), and the view of Imaam Maalik (r.h), Imaam al-Layth (r.h) and Imaam al-Shaafa‟I (r.h). The equivalent to this in kilometers is approximately 80 km. See: Tuhfat al-Muhtaaj (2/370) and al-Mawsoo‟ah al-Fiqhiyyah (27/270). Some scholars do not define it by a particular distance, rather they refer the matter to local customs such as Ibn Taymiyyah (r.h) and Ibn al-Qayyim (r.h)

Can we shorten and Join both ? It is reported from Ibn „Abbaas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) joined Zuhr and „Asr, and Maghrib and „Isha‟, in Madeenah when there was no fear and no rain. According to the hadeeth of Wakee‟ he said: I said to Ibn „Abbaas: Why did he do that? He said: So that his ummah would not be subjected to hardship, i.e., so that they would not face any difficulty. [narrated by Muslim in his Saheeh, hadeeth (705)] Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo‟ al-Fataawa (22/293): The reason for shortening prayers is travelling only, and it is not permissible in situations other than travelling. As for joining prayers, the reason for it is need and excuses, so if a person needs to he may join both shortened and fulllength prayers whilst travelling, and he may join prayers when it is raining and so on, or because of sickness and the like, and for other reasons, because the purpose behind it is to spare the ummah hardship (as it is. End quote. You cannot shorten the fajr and maghrib prayer, but for the rest: 

Dhur (2 Rakaats) & Asr (2 Rakaats) together (but separately by concluding each prayer with a tasleem , i.e pray 2 rak‟ah of Dhur, give the tasleem i.e end the Dhur prayer and then pray 2 rak‟ah of „Asr )

 Maghrib (3 Rakaats) & Ishaa (2 Rakaats) together With regards to the sunnah/nawafil prayers (voluntary) prayed before and after every obligatory unit, it is known that the prophet (s.a.w) never prayed any


sunnah/nafil (voluntary) prayers during travel except for Witr. So it is better to follow the sunnah. The majority of scholars (jumhoor ul-'ulmeaa') assert that salaat ul-witr (witr prayer) is a sunnah mu'akkada (confirmed sunnah that the Prophet peace be upon him, practiced consistently), and that it is not obligatory. This is based on the hadith (saying) regarding the bedouin who once came to the Prophet asking about Islam, the Prophet answered, "Five prayers within one day-and-night." The bedouin asked, "Am I obliged to other than those?" The Prophet replied, "Unless you volunteer of your own." (Saheeh Bukhaari & Muslim) Some scholars have said that qiyaam ul-layl (prayer at the heart of night) and salaat ul-witr are the best of the voluntary prayers (al-nawaafil). Therefore, one should consistently practice them and not neglect them. The Prophet did not neglect the prayers during night nor two rak'ah before al-fajr neither in residence nor in travel (as related in al-sunnah al-sahihah) It was narrated that „Aasim ibn „Umar ibn al-Khattaab said: “I accompanied Ibn „Umar on the way to Makkah. He led us in praying two rak‟ahs of Zuhr prayer, then he left and we left with him until he came to where his luggage was. He sat down and we sat with him, then he looked towards the place where we had prayed, and he saw some people standing and he asked, „What are these people doing?‟ I said, „They are praying voluntary prayers.‟ He said, „If I wanted to pray (naafil or Sunnah prayers) after the fard prayer I would have completed my prayer (i.e., not shortened it). O son of my brother, I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst travelling and he did not add anything to these two rak‟ahs until Allaah took him (in death); and I accompanied Abu Bakr and he did not add anything to these two rak‟ahs until Allaah took him (in death); and I accompanied „Umar and he did not add anything to these two rak‟ahs until Allaah took him (in death); and I accompanied „Uthmaan and he did not add anything to these two rak‟ahs until Allaah took him (in death). And Allaah says (interpretation of the meaning): „Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow‟ [Qur‟an, al-Ahzaab 33:21].‟” Ibn al-Qayyim (may Allaah have mercy on him) said: This demonstrates his understanding, may Allaah be pleased with him. For Allaah has reduced the fourrak‟ah prayers for the traveller by half. If it were prescribed to pray the two rak‟ahs (of Sunnah prayer) before and after, it would be more appropriate to pray the fard prayer in full.[ Zaad al-Maàad, 1/316] Another factor which indicates that it is prescribed to omit the regular Sunnah prayers whilst travelling is the saheeh report from Ibn „Umar (may Allaah be Compiled by : www.the-finalrevelation.blogspot.com

pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) combined Maghrib and „Isha prayer in Jam‟ (i.e., Muzdalifah), reciting the iqaamah for each of them, and he did not pray Sunnah in between or after either of them.” [Narrated by al-Bukhaari, 1673]

2a) The pillars of umrah „Umrah has three integral pillars without which it is invalid. These pillars are: (A) Ihraam: It is a ritual state of consecration in which one intends to assume a state that temporarily prohibits certain matters, like wearing fragrance, cutting hair or clipping nails, sexual relations, etc. (B) Performing Tawaaf (circumambulation) around the Ka'bah. (C) Performing Sa‟i (Marching between Safa and Marwah).

3) Entering the state of Ihraam before Meeqat – (See 3a & 4a for details) Entering into the state of Ihraam (i.e intention to enter the ritual of Umrah/Hajj) at the place of the Miqaat (One of the several places specified by the Prophet , for the people to assume Ihraam at, on their way to Makkah, when intending to perform Hajj or 'Umrah) it was narrated on the authority of Ibn „Abbaas, May Allaah Be Pleased with him, that he said: “The Prophet sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ) fixed Thul Hulayfah as a Meeqaat for the people of Al-Madeenah; AlJuhfah for the people of Ash-Shaam; and Qarn Al-Manaazil for the people of Najd; and Yalamlam for the people of Yemen. So, these Mawaaqeet are the Ihraam places for all people living in the mentioned areas and for people coming from elsewhere with the intention of performing Hajj and „Umrah. People who live within these places should assume Ihraam from where they live, and similarly the people of


Makkah can assume Ihraam from Makkah.” [Narrated by al-Bukhaari (1524) and Muslim (1181)] It was also narrated on the authority of „Aa‟ishah, May Allaah Be Pleased with her, that she said: “The Prophet sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ) assigned Thaatu „Irq as a Meeqaat for the people of Iraq.” [Abu Daawood and An-Nasaa‟i] (3.1) Before passing the Meeqat – (the place where the Umrah starts, and one enters the state of Ihram) Men to get changed into their Ihram (2 pieces of white cloth), which are to be worn preferably after one of the 5 daily prayers. You may wear the Ihram before-hand from the airport as well. Women are to wear their Ihraam ensuring the clothes are not too tight i.e should be decent Some men uncover their right shoulders as soon as they assume Ihraam (the sacral state). This is incorrect and should only be done during the Tawaaf (circumambulation) of arrival for „Umrah. Some people think that Ihraam is initiated by wearing the clothes of Ihraam, when in fact (this is not the case, but the case is that) it is initiated by the intention in one‟s heart (see point no. 3.2 below). Therefore, wearing the clothes of Ihraam is actually the physical preparation for Ihraam. Some women mistakenly think that their Ihraam clothes should be of a certain color, such as white or green, and this is incorrect. A woman can wear her regular clothes, as long as they are within defined Islamic limits, and she must avoid adornment or clothes that are tight or transparent. This kind of garment is prohibited anyway at all times. Men praying wearing the lower garment of Ihraam only or not covering both the shoulders during prayer (such as after completing the 7 rounds of Ka‟aba they go to pray near the station of Ibraaheem or Maqaame Ibraaheem having their shoulders open/uncovered), which is wrong because the Prophet, sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ), said: “Let not any of you pray with a garment which does not cover his shoulders.”[Al-Bukhaari, Muslim]


The prophet (s.a.w) said “A woman in a state of Ihraam is neither allowed to use Niqaab (cover her face) nor to wear gloves.” [Al-Bukhaari] Can we put on our Ihram at the airport or before entering the Meeqat so that it is convenient for us or so as to avoid any hardship which we could face while wearing out Ihraam just before the point of Meeqat? Shaikh Ibn Baaz answered (a similar question stating): There is nothing wrong with doing ghusl and putting on the ihraam garments and perfume in their homes. But it is prescribed for them to enter ihraam only from the meeqaat. Ihraam means the intention to start the rituals (of Hajj or „Umrah). Along with forming the intention it is prescribed to utter these words such as saying “Labbayk „umratan (Here I am for „Umrah)” or “Labbayk Hajjan (Here I am for Hajj,” then he should recite the Talbiyah as prescribed in sharee‟ah, which is: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa‟lni‟mata laka wa‟l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” May Allaah help us all to do that which pleases Him. [Fataawa Ibn Baaz, 17/51.]


(3.2) Then Make niyyah (intention) for Umrah

Labbaik Allaahumma bi-„Umrah (Here I am O Allah making „Umraah) Note: If one fears that they are likely to be subjected to illness or anything else that might obstruct their Umrah, one may add the following, by doing so if one


cannot complete the Umrah for whatever reason; then they simply cut their hair and do not have to pay the ransom.

Allaahumma mahillee haithu habastanee (Oh Allah I will come out of the state of Ihraam from the place You prevent me from continuing). (3.3) Make the Talbiyah (only men are to raise their voices ) and continue making the Talbiyah until you reach the Kaba and start your Tawaf (as reported in Saheeh Muslim and elsewhere)

‫لبيك اللهم لبيك لبيك َل شريك لك لبيك إن احلمد والنعمة‬ ‫لك وامللك َل شريك لك‬

“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa‟l-ni‟mata laka wa‟l-mulk, laa shareeka lak (Here I am, O Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner.) The Talbiyah is prescribed in „Umrah from the moment one enters ihraam until one starts Tawaaf. When he starts Tawaaf he should stop reciting the Talbiyah. Also collective Talbiyah (i.e chanting in groups, or a leader saying it first and people following him) is a bid‟ah (innovation).


4) Entering Masjid Al Haram – (See 5a for details) (4.1) Enter with your right foot (4.2) Recite the below dua‟a while entering the Masjid as it is a sunnah

Bismillahi, Allahumma salli „alaa muhammadin wa sallim – allaahumma aftah lee abwaaba rahmatika (In the name of Allaah! O Allaah! Exalt the mention of your Messenger. O Allaah! Forgive my sins, and open the gates of Your mercy for me).

5) Tawaaf – 7 rounds (See 5a for details)


(5.1) You need to be in Wudu and without wudu the tawaaf is not valid. (5.2) ONLY Men are to leave their right shoulder bare ONLY during the entire Tawaf, this is called Idtiba‟a, after the tawaf (7 rounds) is complete men need to cover both shoulders. (5.3) Start at the Black Stone and After saying Bismillah Allahu akbar either o

Kiss it if you can, if not , touch it with your right hand and kiss your right hand with which you touched the stone, if not then merely Face the Black Stone and point at it with your right hand & nothing more (i.e do not kiss your hand if you merely pointed at the black stone) So in the third case, raise your right hand up, facing the palm of your hand towards the hajr aswad And Say Bismillah, Allahu Akbar ( do not kiss the hand). Note: Upon arriving at the K'abah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your right hand and kiss it. If this isn't possible, you should face the Black Stone and point to it. Don‟t push and shove, causing harm and being harmed by other people. When touching the Stone, the following is said: "Bismil-laah, Allaahu Akbar" (In the name of Allaah, Allaah is the Greatest) or "Allaahu Akbar" (Allaah is the Greatest). Black stone is the mark of starting the tawaaf and thus reaching it also denotes the ending of that particular circuit. When beginning the tawaaf we begin by kissing/pointing at the black stone and when we reach the black stone again, this denotes we have completed our first circuit. This process continues until 7 circuits. So for the remaining circuits after the first one, every time you begin your circuit by passing through hajr aswad (black stone) say Bismillah Allahu Akbar or simply Allah Akbar but in the last circuit, i.e when you finish your 7th circuit do not raise your hands and say bismillah allahu akbar at the black stone. This saying bismillah Allahu akbar or Allahu Akbar is to show the commencement of a circuit but when you finish your 7th one then no need to say Allahu Akbar pointing towards the black stone. Simply move out to pray at or anywhere in line with maqaam e ibraahim. Also


note that if in case your wudu breaks during the tawaaf, then go redo your wudu and come back to continue from the circuit you left. I.e if your wudu broke in the 3rd or 4th round then redo the wudu and start from your 3rd or 4th or whatever round you left from. No need to repeat the entire rounds all again. This is in accordance to strongest of opinion of ùlema but some ùlema say you have to repeat the entire tawaaf, starting from the 1st one. So the choice is yours, you can follow whichever position you prefer. (5.4) For men it is recommended to do Raml (i.e hasten/briskly walk) during the first 3 rounds of Tawaf and then walk normally during the other 4 rounds. (5.5) Once you reach the Yamani corner, then Touch it with your right hand (do not kiss it or point at it), What is prescribed is to touch this corner, without kissing it or saying Allaahu akbar. If you cannot touch it then you should not point to it or say Allahu akbar, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him) and thus one should continue his tawaaf. (5.6) From the Yamani corner to the Black Stone recite

Rabbanaa aatinaa fid-dunyaa hasanatan wa feel aakhirati hasanatan wa qinaa „adhaaban naar (Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire. [Quran; 2:201]) Note: DO NOT PASS THROUGH THE HIJR ISMAIL – the white enclosure (see image above) during tawaaf, for it will null and void your tawaaf. Hijr Ismaeel is a portion of the Kaabah itself and praying in it is like praying inside the kaaba. So during your tawaaf pass around it and not through (inside) it. Once you return back to the Black Stone, you have completed 1 round, and you need to repeat the above steps 6 more times to complete 7 rounds in total. And There is no specific duaa‟s that


must be read during the Tawaaf or specific to any number of circuit (tawaaf). Make as many and any good supplications in your language or whatever dua‟a that you may like for you, your family, relatives, friends, Muslims, etc. Do not indulge in group dhikr as many people do, because this disturbs others and it is not from the sunnah either. Make sure you follow the sunnah. Shaykh al-Islam Ibn Taymiyah said: It is mustahabb during tawaaf to remember Allaah and call upon Him in ways that are prescribed in sharee‟ah. If one recites Qur‟aan there is nothing wrong with that. There is no specific dhikr that has been narrated from the Prophet (peace and blessings of Allaah be upon him), that he either enjoined, said or taught to others. Rather (the pilgrim) may say any du‟aa‟ that is prescribed in sharee‟ah. What many people say, that there is a specific du‟aa‟ to be recited beneath the downspout of the Ka‟bah and so on has no basis. [Majmoo‟ al-Fataawa, 26/122, 123]

6) After Completing Tawaf, proceed to Maqaam-e Ibraaheem – Prophet Ibraaheem’s station – (See 6a for details) (6.1) Recite this verse (which means):

Wattakhidhoo min-maqaami ibraaheema musalla (And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer. [Quran; 2:125]) (6.2) Then pray two short Rak‟ahs, as close as conveniently possible, behind Maqaam Ibraheem. If it is not possible then you can pray them anywhere in the sacred mosque. It is preferred to recite during the


first Rak'ah the chapter "Al-Kafiroon" [109] and during the second one the chapter of “Al-lkhlaas” [112].

7) Drink the Zam Zam water – (See 7a for details) (7.1) Drinking ZamZam water is mustahhab (recommended) and not obligatory. Secondly It is better for the person who drinks to combine between two things, drinking his fill of Zam-Zam water and drinking by three sips while breathing outside the container, and this is possible. Ibn 'Abbaas may Allaah be pleased with him said: "If you drink Zam-Zam water drink your fill, turn towards the Qiblah, say "Bismillaah" (in the name of Allaah) and breath three times and when you finish, you should say "Alhamdu lillaah" (All perfect praise be to Allaah)." [Al-Haakim] The Sunnah when drinking Zam-Zam or any other drink is to drink by three sips. After drinking Zam zam, come back towards the black stone , if possible kiss it if not touch it with your hand and kiss your hand if not then merely point at is from far as you did during your tawaaf and say Allahu Akbar. And then move out to Safa wal Marwa


Imaam Al-Bukhaari and Muslim may Allaah have mercy upon them reported that the Prophet sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ) used to drink in three sips, breathing outside the container. Ibn Qataadah may Allaah have mercy upon him also narrated that the Prophet sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ) forbade breathing into the container when drinking


(7.2) Make duaa before drinking When drinking Zamzam water, you may say du‟aa‟ asking for the best of this world and the Hereafter, because the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever it is drunk for.” Narrated by Ibn Maajah, 3062; classed as saheeh by al-Albaani in Saheeh al-Jaami‟ 5502. Imam Al-Nawawi said in al-Majmoo‟: Al-Shaafa‟i, his companions and others said: it is mustahabb to drink Zamzam water, and to drink a great deal of it, and to drink one's fill. It is mustahabb to drink it for whatever benefits one wants in this world and the Hereafter. If a person wants to drink it for forgiveness or healing from sickness etc, he should face the qiblah and mention the name of Allaah, then say, “O Allaah, I heard that Your Messenger (peace and blessings of Allaah be upon him) said: „The water of Zamzam is for whatever it is drunk for.‟ O Allaah, I am drinking it so that You will forgive me so forgive me, O Allaah,” or: “I am drinking it to seek healing from sickness, so heal me, O Allaah.” And so on. It is mustahabb to drink in three draughts as in the case of any other drink. And when he is done he should praise Allaah (7.2) Drink Zam Zam water (3 breaths, exhaling your breathe outside the glass) (7.3) Pour water over your head (7.4) Proceed to Sa‟ee

8) Saa’e- 7 circuits – (See 8a for details) (8.1) Upon approaching Mount Safaa while you are still ASCENDING it, the following ayaat (verse) is recited . If you forgot no problem you can also read this verse while you are standing on safa facing the Qiblah.


ِ ‫نَ َّشعٓا‬ ِ ِ‫ا‬ ِ ِ ‫ح‬ ‫م‬ ‫ف‬ ‫م‬ ‫م‬ ‫م‬ ‫ت‬ ‫ع‬ ‫ئ‬ ‫ۡل‬ ِ َ‫اح‬ ‫ن‬ ‫ج‬ َ َ ‫ل‬ ‫ف‬ َ َ ‫ر‬ ‫ا‬ َ َ ‫و‬ ‫ا‬ َ ‫ت‬ ‫ی‬ ‫ب‬ ‫ال‬ َ ‫ج‬ َ َ ‫ن‬ ََ َ ‫ہ‬ ‫ل‬ ‫ال‬ َ َ ‫ر‬ َ َ ‫ۃ‬ َ ‫و‬ ‫ر‬ ‫ا‬ ‫و‬ ‫ا‬ ‫ف‬ ‫الص‬ ‫ن‬ َّ َّ ّٰ َّ َّ َّ ‫م‬ َّ َّ َّ ‫م‬ َّ َّ ‫م‬ َّ َّ ُ َّ َّ ‫م‬ ّ َّ َّ ‫َّ م َّ ّ َّ م‬ ّ َّ َّ َّ ﴾۸۵۱﴿ ‫ف بِ ِہ َّما ؕ َّو َّم من تَّ َّط َّّو َّع َّخ مۡیًا ۙ فَّاِ َّّن اللّٰہَّ َّشا ِک ٌر عَّلِی م ٌم‬ َ َّ ‫عَّلَّی م َِہَا مََّنَی َّّ َّّط َّّو‬ (Verily, As-Safaa and Al-Marwah are from the symbols of Allaah. So it is not a sin on him who performs Hajj or „Umrah of the house (ka „bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is the All-Recognizer, All-Knower. [Quran; 2:158] – If you don‟t remember the verse say the first bit until “Verily... from the symbols of allah..” or simply look up, it is written on the walls/coloumns above the safa and marwa in big letters, look up and read the whole verse no issues) And then say :

‫أَبْ َدأُ ِِبَا بَ َدأَ للاُ بِ ِو‬

Abda‟u bimaa bada‟Allahu bihi (I begin with what Allaah began with.) (8.2) Then ascend upon Mount Safaa, once you are on it standing, then face the Qiblah, raise your hands and recite 3 times:

‫ للاُ أَ ْكبَ ُر‬، ‫ للاُ أَ ْكبَ ُر‬، ‫للاُ أَ ْكبَ ُر‬ Allaahu akbar allaahu akbar allaahu akbar. (Allaah is the Greatest, Allaah is the Greatest, Allaah is the Greatest.) And then recite the following duà (once) Or you may recite it thrice as well . the number of recitation is not restricted . :


‫ْك َولَوُ ا ْحلَ ْم ُد َو ُى َو‬ ُ ‫ لَوُ ال ُْمل‬، ُ‫يك لَو‬ َ ‫ََل إِلَوَ إِهَل للاُ َو ْح َدهُ ََل َش ِر‬ ِ ‫ص َر‬ َ َ‫ َون‬، ُ‫ أ َْْنَ َز َو ْع َده‬، ُ‫ ََل إِلَوَ إِهَل للاُ َو ْح َده‬، ‫َعلَى ُك ِّل َش ْيء قَدير‬ ُ‫اب َو ْح َده‬ َ ‫ َو َى َزَم األَ ْح َز‬، ُ‫َع ْب َده‬ (There is nothing worthy of worship except Allah, Alone. He has no partner, To Him belongs the kingdom, & all praise belongs to Him, & He has power above all things, There is nothing worthy of worship except Allah, He fulfilled His promise, Granted victory to His servant, And alone He defeated the allied army.) (8.3) Then you Praise Allah, Send Salaam upon Muhammad (s.a.w) and then make as much personal Du‟as as you like. Pray for anything from the goodness of this life and the next, pray for both yourself and others. It is proven that the prophet sallalahu àlayhi wa sallam used to make long duàs while standing on safa and marwa during ùmrah. So after the above duà you can make whatever and as much duà as you like in whatever language you prefer. Note: these duà and adhkar are sunnah. If you forget no issues.


(8.4) Then after completing your adhkaar and duà descend from Mount Safaa and go walking towards Mount Marwah at normal pace. [Raising hands while walking in tawaaf AND sai (i.e safa and marwa circuits) for making duà is not a sunnah but if you wish you can. However, it is better to follow the sunnah. You can make dua with your hands down as well so no issues here as well. ] (8.5) Only for Men : When you reach the green sign, men are to hasten their walk for a while, but do not run. Then return to your normal phase of walk at the next green sign. (See the below fig) (8.6) Upon reaching Mount Marwah do not recite the verse of surah baqrah shown above nor do you have to say “abdau bima ….” You only have to repeat the same procedure mentioned above under points 8.2 and 8.3 respectively. When done then this completes your 1circuit.


(8.7) Continue and complete six more rounds/circuits (i.e to achieve in total 7 circuits), ending the last one on Mount Marwah [Safa to marwa is ONE. Marwa to safa again is Two. Then Safa to marwa again is three ….like this the last one the 7th one ends at Marwah. Remember this. Don’t get confused and end up doing 14 rounds ]

Enjoy the process. You‟ve come all this way, open your heart in glorification and Dua to Allah in whatever language you prefer! Invoke Allah with the best of supplications and invoke the Lord of the Universe like a beggar for he is listening to you and seeing you every blink of your eye


Note: There are no particular supplications to be recited between Safaa and Marwah. It is up to the worshipper to praise Allah or supplicate Him in his own words, or he may recite portions of the Qur‟an.

9) After Completing Saa’e, Trim/shave the hair (9.1) It is recommended for men to shave all their hair because the prophet (peace be upon him) invoked Allah thrice for them, but they can also trim it all the way round covering the entire head (and not from here and there) Narrated Abu Huraira: Allah‟s Apostle said, “O Allah! Forgive those who get their heads shaved.” The people asked. “Also those who get their hair cut short?” The Prophet said, “O Allah! Forgive those who have their heads shaved.” The people said, “Also those who get their hair cut short?” The Prophet (invoked Allah for those who have their heads shaved and) at the third time said, “also (forgive) those who get their hair cut short.” [Saheeh Bukhaari, Vol. 2, Book 26, Hadith 786] (9.2) Women are to shorten their hair by a fingertip (see the image below)



Now all Ihraam rules are lifted,and your Umrah is completed. May Allah accept your Umrah, Ameen!! As mentioned in the beginning of this document, we have enlisted the umrah procedure step by step in brief above, and what shall follow now is the detail for every step, enlisting additional information, warnings, virtues and etc.

3a) Meeqat & its details At the meeqaat when entering ihraam It is Sunnah for the Muslim to recite tasbeeh (saying “Subhaan-Allaah (glory be to Allaah)”), tahleel (saying “Laa ilaaha ill-Allaah (there is no god but Allaah)”) and takbeer (saying “Allaahu akbar (Allaah is Most Great)”) before entering ihraam for „Umrah or Hajj. It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) prayed Zuhr with four rak‟ahs when we were with him in Madeenah, and he prayed „Asr in Dhu‟l-Hulayfah with two rak‟ahs, then he stayed there overnight. When morning came he rode until he reached al-Bayda‟, then he praised, glorified and magnified Allaah. Then he recited Talbiyah with the intention of performing Hajj and „Umrah and the people did likewise. [Narrated by al-Bukhaari, 1551.] Al-Haafiz ibn Hajar said: This ruling – that it is mustahabb to recite tasbeeh and the other (adhkaar) mentioned before ihraam – is something that not many people do even though it is proven in the Sunnah. [Fath al-Baari, 3/412]

4a) Ihraam & its details Ihraam means having the intention of starting the rituals of Hajj or „Umrah. When the pilgrim wants to enter ihraam, he should change his clothes and do ghusl like the ghusl done to cleanse oneself of janaabah (impurity following sexual activity). Then he should apply whatever perfume is available, musk or whatever, to his head and beard. It does not matter if traces of that perfume remain after he enters ihraam, because of the hadeeth narrated in al-Saheehayn from „Aa‟ishah (may Allaah be pleased with her) who said: When the Prophet (peace and blessings of Allaah be upon him) wanted to enter ihraam, he would perfume himself with the best perfume he could find, then I would see shining traces of that musk on his head and beard after that.” Narrated by al-Bukhaari, 5923; Muslim, 1190.


Doing ghusl when entering ihraam is Sunnah for both men and women, even women who are bleeding following childbirth or menstruating, because the Prophet (peace and blessings of Allaah be upon him) commanded Asma‟ bint „Umays when she was bleeding following childbirth to do ghusl when she entered ihraam, and to bandage her private parts and enter ihraam. Narrated by Muslim, 1209. Then after doing ghusl and putting on perfume, the pilgrim should put on the ihraam garments and – apart from women who are bleeding following childbirth or menstruating – pray the obligatory prayer if that is at the time of an obligatory prayer, (otherwise they may pray two rak‟ahs with the intention of the Sunnah prayer of wudoo‟). When the pilgrim has finished praying he should face the qiblah and enter ihraam. He may delay ihraam until he has boarded his means of transportation, and is ready to move off, but he should enter ihraam before he leaves the meeqaat for Makkah. Then he should say, Labbayk Allaahumma bi „Umrah (Here I am, O Allaah, for „Umrah). Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna alhamd wa‟l-ni‟mata laka wa‟l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, “Labbayka ilaah al-haqq (Here I am, O God of Truth).” Ibn „Umar used to add to the Talbiyah the words, “Labbaayk wa sa‟dayka, wa‟l-khayr bi yadayka, wa‟l-raghba‟ ilayka wa‟l-„aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You).” Men should raise their voices when saying that, because the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and told me to tell my companions and those who are with me to raise their voices when reciting the Talbiyah.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1599. And he (peace and blessings of Allaah be upon him) said: “The best of Hajj is that in which voices are raised in the Talbiyah and the blood of the sacrificial animal flows.” Classed as hasan by al-Albaani in Saheeh al-Jaami‟, 1112. A woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently. If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, “If I am prevented then my exiting ihraam is where I am prevented” – i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam. The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa‟ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, “Your condition is valid with your Lord.” Narrated by al-Bukhaari (5089), Muslim (1207) and An-Nasa‟I (2766).


If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he can exit his ihraam and does not have to do anything (i.e., offer a sacrifice in compensation). But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa‟ah bint al-Zubayr to do that because she was sick. The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire. The Talbiyah is prescribed in „Umrah from the moment one enters ihraam until one starts Tawaaf. When he starts Tawaaf he should stop reciting the Talbiyah.

5a) Entering Masjid al Haram , Tawaaf & its details Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa‟l-salaatu wa‟l-salaam „ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A‟oodhu Billaah il-„Azeem wa bi wajhih ilkareem wa bi sultaanih il-„qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).” Also it is proven from some sahaaba that when they first looked at the ka`bah or entered the haram looking at the ka`bah they recited : “ Allahumma Antas salaam wa minkas salaam fahayyina rabbana bil-Islaam” Al-Bukhaari (1613) narrated from Ibn „Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) circumambulated the House, and every time he came to the corner (i.e., the Black Stone), he pointed to it with something he had in his hand (stick, etc) and said takbeer. Then he should go to the Black Stone in order to start tawaaf. He should touch the Stone with his right hand and kiss it (the stone); If he cannot touch it with his hand


then he should face the Stone and point to it with his hand and say (for the first time) “Bismillah Allaahu akbar”, but he should not kiss his hand. And for the remaining circuits he can say Bismillah Allahu Akbar or Allahu Akbar only both are fine. There is a great deal of virtue in touching the Black Stone, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will raise up the Black Stone on the Day of Resurrection and it will have two eyes with which it will see and a tongue with which it will speak, and it will bear witness for those who touched it in sincerity.” Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa‟lTarheeb, 1144. It is better not to crowd around and cause annoyance to people or be annoyed by them, because of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said to „Umar: “O „Umar, you are a strong man, do not crowd around the Stone and disturb the weak. If you find space, then touch it, otherwise just face it and say „Allaahu akbar.‟” Narrated by Ahmad, 191; classed as qawiy by al-Albaani in Risaalat Manaasik al-Hajj wa‟l-„Umrah, p. 21. Then he should move towards the right, with the Ka‟bah on his left, and when he reaches the Yemeni Corner (al-Rukn al-Yamaani, which is the third corner after the Black Stone) he should touch it, without kissing his hand or saying “Allaahu akbar”. If he cannot touch it then he should move on, and not crowd around it and he should not point towards it or say allahu akbar (see Shaikh Ibn Uthaymeen‟s AlSharh al-Mumti‟, 7/283 for details). Between the Yemeni Corner and the Black Stone he should say, “Rabbanaa aatina fi‟l-dunya hasanah wa fi‟l-aakhirah hasanah wa qinna „adhaab al-Naar (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).” Narrated by Abu Dawood 1892 and classed as hasan by al-Albaani in Saheeh Abi Dawood, 1666. Every time he passes the Black Stone he should kiss it or face it and say „Allaahu akbar‟, and in the rest of his tawaaf he should recite whatever he likes of dhikr, du‟aa‟ and Qur‟aan, because tawaaf around the Ka‟bah has been established for the remembrance of Allaah.

In Tawaaf men should do two things: 1 – Uncovering the right shoulder (idtibaa‟) from the beginning of tawaaf until the end. This is done by placing the middle of the rida‟ (upper garment) beneath the right armpit and the ends of the rida‟ over the left shoulder. When the pilgrim finishes tawaaf, he should put his rida‟ back as it was before tawaaf, because the time for wearing it with one shoulder uncovered is only in tawaaf. And prayer (salah) requires that your shoulders be covered.


2 – Raml in the first three circuits only. Raml means walking quickly with short steps. In the last four circuits there is no raml, rather the pilgrim should walk normally.

6a) Maqaam e Ibraaheem – the station of Ibraaheem & Its details When the pilgrim has completed seven circuits of tawaaf, he should cover his right shoulder and then go to the Station of Ibraaheem (Maqaam Ibraaheem) and recite the words (interpretation of the meaning): “And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or the stone on which Ibraaheem (Abraham) stood while he was building the Ka„bah] as a place of prayer (for some of your prayers, e.g. two Rak„at after the Tawaaf of the Ka„bah at Makkah),”[alBaqarah 2:125] Then he should pray two rak‟ahs behind the Station; in the first rak‟ah after reciting alFaatihah he should recite Yaa ayyaha‟l-kaafiroon (Soorat al-Kaafiroon 109) and in the second Qul Huwa Allaahu ahad (Soorat al-Ikhlaas 112). Since there are a lot of people doing tawaf so praying at the station will cause inconvenience so one can pray a little far away where praying mats are there. Then when he has finished this prayer he should go to the Black Stone and touch it if he can. If in case he cannot touch then merely raise your hands pointing towards the black stone and say Allahu Akbar and then walk away to Mount safa.

7a) Drinking Zam Zam & its details It is confirmed that it is desirable to drink Zam Zam water after praying two Rak‟as when finishing the circumambulation around the Ka‟bah . These 2 rakàh are the ones which are prayed near Maqaame Ibraahem (or anywhere in the masjid) and before Sa'y. The evidence is what Imaam Ahmad may Allaah have mercy upon him reported, that Jaabir Ibn „Abdullaah may Allaah be pleased with him narrated that the Prophet sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ) made circumambulation around the Ka‟bah, quickening his steps in the first three rounds, and after completing the Tawaf, he sallallaahu àlayhi wa sallam ( may Allaah exalt his mention ) prayed two Rak‟as (near Maqaame Ibraaheem). Then he went to Zam Zam well and drank from it, and poured some water over his head. Then he returned again to the black stone and touched it, and then went to Safaa,…..


8a) Saa’e & its details Note: Being in a state of Wudu‟ is not an obligation during sa‟ai, rather it is mustahab or highly recommended as being in wudu has many virtues. Taken from Fiqh-us-Sunnah Fiqh 5.88b Topic: Purification for Sa'i The Prophet (saws) said to Aishah (.a.) when she was in the state of menstruation: "You may perform all rites (of pilgrimage ) as other pilgrims do, except performing the „tawaaf‟ around the Kabah which you may do after you are clean and no longer menstruating." (Related by Muslim) Hadrat Aishah (r.a.) and Hadrat Umm Salamah (r.a.) said, "(While performing the pilgrimage) A woman who performs the „tawaaf‟, offers a two rakah prayer (by the Station of Ibrahim), and then finds that her menstruation has started, may perform „Sa'I‟ between Safa and Marwah.'' (Reported by Sa'id bin Mansur) In light of the above quoted guidance, the absolute majority of the scholars and jurists of „Fiqh‟ or Islamic Jurisprudence are of the opinion that although being in the state of purity and „wudu‟ is absolutely obligatory for performing the „tawaaf‟ of the Kaaba; being in the state of „wudu‟ is preferred but not an obligatory condition for doing the „sai‟ or „walk between the Safa and Marwah hillocks‟. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which means): “Verily, As-Safaa and Al-Marwah are from the symbols of Allaah. So it is not a sin on him who performs Hajj or 'Umrah of the house (ka 'bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is the All-Recognizer, AllKnower.” [Quran; Al Baqarah : 2:158]: And he should say: “Abdau bima Badallahu Bihi” (I start with that with which Allaah started).” Then he should climb al-Safa until he can see the Ka‟bah, then he should face it and raise his hands and praise Allaah, and make du‟aa‟ as he wishes. The sunnah of the Prophet (peace and blessings of Allaah be upon him) is that he used to say: (Allahu Akbar thrice and then) “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu‟l-mulk, wa lahu‟l-hamd, wa huwa „ala kulli shay‟in qadeer. Laa ilaaha ill-Allaah wahdah, anjaza wa‟dah, wa nasara „abdah, wa hazamaa al-ahzaaba wahdah (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things. There is no god but Allaah alone; he fulfilled His promise, granted victory to His slave, and defeated the confederates alone).” [Narrated by Muslim, 1218]


So after facing the kabah (qiblah) raise your hands, say allahu akbar three times and then the above duà three times or one times as you wish. Then proceed towards Marwaa, supplicating whatever you like in between. When he reaches the green marker he should walk as quickly or fastly as he can without disturbing anyone, because it was proven that the Prophet (peace and blessings of Allaah be upon him) did saa‟i between al-Safa and al-Marwah, and he said, “The river bed is not crossed except with vigour.” Narrated by Ibn Maajah and classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2419. The river bed [it was a dried river bed in the time of the Prophet (peace and blessings of Allaah be upon him)] is the area between the two green markers that stand there now. When he reaches the second green marker, he should walk normally until he reaches alMarwah. He should climb up it and turn to face the qiblah, and raise his hands and say what he said at al-Safa.i.e Allahu akbar three times then the duà : “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu‟l-……………. Cont.” either once or thrice his wish. Jaabir (may Allaah be pleased with him) said: Then he (s.a.w) came down towards alMarwah and when his feet reached the bottom of the valley he ran until the ground started to rise, then he walked until he came to al-Marwah, and he did at al-Marwah as he had done at al-Safa. Narrated by Muslim, 1218. Then he should come down from al-Marwah and head for al-Safa, walking in the place of walking and running in the place of running. When he reaches al-Safa he should do what he did the first time, and the same when he goes back to al-Marwah, until he has completed seven circuits; going from al-Safa‟ to al-Marwah is one circuit, and coming back from alMarwah to al-Safa is another circuit. During his saa‟i he can say whatever he likes of dhikr and du‟aa‟, and recite Qur‟aan. Reminder: The verse “Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah………….” [al-Baqarah 2:158] and the duà abdau bima badallahu bihi should be recited by the pilgrim who wants to perform saa‟i when he approaches al-Safa at the beginning of saa’i only (i.e when he approaches safa for the first time). It is not mustahabb to repeat it every time he approaches al-Safa and al-Marwah, as some people do.


10) MISTAKES THAT A MUHRIM SHOULD AVOID The things which are forbidden in ihraam are things which a person must refrain from doing because of being in ihram [Note: Ihram is the state you enter at meeqat and not merely the wearing of white clothes at your airport or bus hours before meqaat]. They are: 1 – Shaving or trimming the hair of the head, because Allaah says (interpretation of the meaning): “and do not shave your heads until the Hady [sacrificial animal] reaches the place of sacrifice”[al-Baqarah 2:196] The scholars added to the prohibition on shaving the head the prohibition on shaving any hair on the body, and on trimming or cutting the nails. As such, pilgrims are forbidden to intentionally remove any hair while in the state of Ihraam, and they are required to pay Fidyah (ransom) should they do so. If the hair fell by itself, the pilgrims are not blamed for that. It is permissible to remove the hair if the pilgrim is physically harmed by keeping it un-removed, and in this case a ransom is obligatory, as Allaah The Almighty Says (what means): { And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice.} [Quran 2:196] Clipping Nails: Clipping nails is forbidden by analogy with the prohibition of hair removal. In this regard, Ibn Qudaamah said: “There is consensus among scholars that pilgrims who are in the state of Ihraam are forbidden to clip their nails.” The prohibition is applicable to fingernails and toenails alike. However, if a nail broke and caused harm, the pilgrim is permitted to clip the annoying part and is not required to pay a ransom for it. Also quarreling, fighting, abusing, cursing within the masjid al haram or during ihram or umrah is prohibited strictly. 2 – Using perfume after entering ihraam, whether on one‟s clothes or body, or in one's food or when washing the deceased muhrim or in any way whatsoever. Using perfume is forbidden in ihraam (i.e after entering the ritual or state of ihraam – from the point of meeqat) because the Prophet said about a pilgrim who is in the Compiled by : www.the-finalrevelation.blogspot.com

state of Ihraam: “He must not wear a garment to which either saffron or wars was applied.” Likewise, the Prophet said about the pilgrim who died because of a kick from his riding camel while he was in the state of Ihraam: “Do not apply perfume to him nor cover his head.” [Al-Bukhaari] What is meant here is applying perfume after entering the state of Ihraam, but traces of perfume which a pilgrim has applied before he entered Ihraam and they remained on his body are not forbidden, for „Aa‟ishah was reported to have said: “I would see the glistening of musk (in the parting of the head) of the Messenger of Allaah while he was in the state of Ihraam.” [Al-Bukhaari and Muslim]. 3 – Intercourse, because Allaah says (interpretation of the meaning): “So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”[al-Baqarah 2:197] 4 – Touching one‟s wife with desire, because this comes under the general meaning of the phrase “he should not have sexual relations (with his wife)”, and because it is not permissible for the muhrim (person in ihraam) to get married or to propose marriage – so it is more likely that it is not permissible for him to touch his wife with desire. 5 – Killing game (hunting), because Allaah says (interpretation of the meaning: “O you who believe! Kill not the game while you are in a state of Ihraam [for Hajj or „Umrah (pilgrimage)]” [al-Maa'idah 5:95] As for cutting down the trees, that is not haraam for the muhrim, except for those trees within the amyaal, i.e., the boundaries of the sanctuary, cutting which is forbidden whether one is in ihraam or not. Hence it is permissible to cut down trees , harm plants or animals in „Arafaah even if one is in ihraam, because the prohibition on cutting down trees is connected to the Haram (sanctuary), and not ihraam. 6 – A prohibition which applies exclusively to men is wearing shirts, hooded robes, trousers, turbans and leather slippers, because the Prophet (peace and blessings of Allaah be upon him) was asked about what the muhrim should wear. He said: “He should not wear a shirt, hooded robe (burnous), trousers, a turban or leather slippers.” But he (peace and blessings of Allaah be upon him) made an exception for one who cannot find an izaar (lower garment or


waist wrapper), who may wear trousers, and one who cannot find sandals, who may wear leather slippers. This hadeeth is stated below under point no. 7 These five things are described by the scholars as wearing sewn garments, so the common folk imagine that wearing sewn garments means wearing clothes that have stitching in them, but that is not the case. What the scholars meant by that is wearing clothes that is tailored to fit the body or part of it, such as shirts and trousers. This is what they meant. Hence if a person wears a rida‟ (upper garment) or izaar (lower garment) with patches on it, that is o.k., but if he wears a woven shirt with no stitching, that is haraam. Another prohibition specific to men is to wear a cap or covering the head with a fitting object the Prophet said about the man who was knocked down by his she-camel at „Arafah: “Wash him with water and Sidr and shroud him in his two garments and do not cover his head.” [Al-Bukhaari and Muslim] Hence, men who are in the state of Ihraam are not permitted to cover their head with a fitting object such as caps, scarves, turbans, and the like. However, if the cover is not in contact with the head, such as an umbrella or the shade of a tree, the roof of a tent or a car, then there is no harm, for Umm Al-Husayn was reported to have said: “I performed Hajj with the Messenger of Allaah during the farewell Pilgrimage and saw Usaamah and Bilaal, one of them had caught hold of the noseband of the she-camel of the Prophet while the other was raising his garment (over his head) protecting him from the heat until he hurled the pebbles of Jamrat Al-„Aqabah.” [Muslim] 7 – One of the prohibitions of ihraam that applies only to women is wearing niqaab which refers to a veil that covers the face and leaves the eyes uncovered, because the Prophet (peace and blessings of Allaah be upon him) forbade that. A similar prohibition applies to the hands. The prophet (s.a.w) said “A woman in a state of Ihraam is neither allowed to use Niqaab (cover her face) nor to wear gloves.” [Al-Bukhaari] It was narrated from Ibn „Umar that a man stood up and said:”O Messenger of Allah! What garments do you command us to wear in Ihram?” The Messenger of Allah said; “Do not wear shirts, or pants, or Khuffs unless a man does not have any sandals, in which case he may wear Khuffs that come lower than the ankles. And do not wear any garment that has been touched by (dyed with) saffron or Wars. And a woman in Ihram should not cover her face or wear gloves.”


(Sunan an-Nasa‟ee Vol. 3, Book 24, Hadith 2682,2674; Jami‟ at-Tirmidhi, Vol. 2, Book 4, Hadeeth 833, Sahih al Bukhaari, Vol. 3, Book 29, Hadith 64) It is prescribed for her to leave her face uncovered except when a non-mahram man passes by her, when she must cover her face and it does not matter if this cover touches her face because this is what „Aisha (r.a) used to do as Narrated Aisha, Ummul Mu‟minin: riders would pass us when we accompanied the Apostle of Allah (peace and blessings be upon him) while we were in the sacred state (wearing ihram). When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces. [Sunan Abu Dawood, Book #10, Hadith #1829] With regards to different doubts and topics related to women muhrim see: http://www.islamweb.net/womane/nindex.php?CatId=709&page=fatwalisting&start =0 With regard to the one who does any of these forbidden things out of forgetfulness or ignorance or because he is forced to do so, he does not have to offer any expiation, because Allaah and the prophet (s.a.w) say: “And there is no sin on you concerning that in which you made a mistake except in regard to what your hearts deliberately intend” [al-Ahzaab 33:5] the Prophet said: “My Ummah is absolved of (the consequences of) anything they do mistakenly, forgetfully, or under coercion (i.e compulsion or helplessness).” [Ibn Maajah] On the authority of Ibn Abbas (r.a) it is reported that when the verse “Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, call us not to account if we forget or make a mistake” (was revealed). He the (Lord) said: I indeed did it (i.e granted/accepted you this supplication). Our Lord! do not lay on us a burden as Thou didst lay on those before us. He (our Lord) said: I indeed did it (i.e granted/accepted this supplication). And pardon us, have mercy on us. Thou art our Protector" (ii. 286). He said: I indeed did it [Saheeh Muslim Book 1, Hadeeth 229] However, not every error falls in the above category. A list of errors and violations of Ihraam for both men and women, for men only and for women only respectively, are listed here along with the subsequent rulings and explanations of how to pay the penalty (fidyah): https://www.mediafire.com/?2jzuwaav407cbni


For the sake of brevity we did not attach these details in this document.

11) THE DIRE WARNING AND CONSEQUENCE OF PRACTISING AN INNOVATION (small or big) Indeed Allah does not accept the repentance of an innovator until he stops the innovation [Related by at-Tabraanee in al-Awsat (4360), and authenticated by Shaikh Albaanee in As-Saheeha (1620)] And he (sallallaahu alaihi wasallam) also said: "… and every innovation is misguidance and all misguidance is in the Hellfire." [Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58)] Al-'Irbaad ibn Saariyah reports that the Prophet said, ".... I have left you upon clear guidance. Its night is like its day. No one deviates from it after me except that he is destroyed." [Reported by Ahmad, Ibn Maajah (no. 43) and al-Haakim. It is declared saheeh by Shaikh al-Albaanee in as-Saheehah (no. 937).] Abdullah Ibn Abbaas (r.a) also said, "When "Bid'ah (innovation)" is created then the Sunnah dies and this continues until that "Bid'ah" is living and the Sunnah is dead." Abdullah Ibn Umar (r.a) (d. 84H) said: ‫ " كل بدعة ضاللة وإن رآها الناس حسنة " وسنده صحيح كما قال األلباني في تخريج اصالح المساجد ص‬: - ‫ رضي هللا عنه‬-‫ابن عمر‬. "Every innovation is misguidance, even if the people see it as something good." [ Related by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa‟ee in Sharh Usoolul-Itiqaad (no. 126) & Sharh I‟tiqad Ahl as-Sunnah (1/92 or hadees 126 or Vol.1 , Page 134, Hadeeth 111), and by al-Bayhaqee in alMadkhal (no. 191). Its authentic; Ahkaam al-Janaa‟iz (258) , al mudakkhal Bayhaqi hadees 191 and Ibn Battah in Al-Ibânah Al-Kubraa Vol.1 p219, no. 213 and Islah al-Masajid (13). Salim Al-Hilaali said: “Its isnaad (chain of narration) is as authentic as the sun!"]


12) Some common Mistakes (or innovations) which scores of people indulge in Mistake #1 : While entering Masjid Al Haram kissing and touching and rubbing on tiles to gain blessing is an innovation and nowhere to be found in shariah. Mistake #2 :“Kissing” the black stone from far away , rubbing it on the body and stopping in mid-tawaaf to do so: Kissing the black stone is a beautiful Sunnah, and an honor indeed for the one who is able to do so. However, due to the immense crowds, a very large number of people are not able to reach it. So a large number of people try to “kiss” it from far away. When they are line with the black stone, they stop dead in their tracks in mid-tawaaf, stand facing the black stone, put up both hands on the side of their head and “kiss” the black stone in midair, as if the black stone is right in front of them. Or they throw “flying kisses” at the black stone from far away, by kissing their hands and then “throwing” these kisses in the direction of the black stone. Besides being wrong, stopping the flow of tawaf causes disruption and unnecessary crowding in that area, and a LOT of inconvenience to fellow Haajis. “Distance kissing” is not from the Sunnah of course. All the Prophet (Sal Allaahu Alaiyhi wa sallam) did while doing tawaaf, was to kiss the black stone if he easily could do so, or touch it with his hand and kiss his hand. BUT, when there was a crowd, all he did was point to it from far away and say “Allaahu Akbar”. That's it. It was narrated that Abu Tufayl (may Allāh be pleased with him) said: I saw the Messenger of Allāh (peace and blessings of Allāh be upon him) performing Tawaaf around the House, touching the corner [where the Stone is] with a crooked staff which he had with him, then kissing the staff. [Muslim, 1275] It was narrated that Ibn Abbaas said: The Messenger of Allāh (peace and blessings ofAllāh be upon him) performed Tawaaf on his camel, and every time he came to the corner [where the Stone is] he would point to it and say Allaahu akbar. [alBukhāri, 1613]


And that's what we need to do. If you are far away from the black stone, all you do is to point to it with your right hand, say Allāh Akbar and move on. No facing the Ka'bah, no “distance kissing”, no stopping dead in your tracks. Keep moving and don't disrupt the flow of the tawaaf.

Mistake #3. Shouting out duas in unison Some people shout at the top of their voices, in unison, while making dua during tawaaf. They follow an imaam or a leader who says out different duas aloud, and then the followers all repeat after him in unison. This causes a lot of confusion and disturbs others engaged in their own duas, making them lose focus and khushoo'. And obviously, it is also not befitting that one should shout and raise his voice in a place so sacred as the Haram. The right thing to do is to know, before you go for tawaaf, the duas that you will be making, the Qur'aan you will be reciting, etc. so that you don't have to follow anybody. Rather you will be making your own dua, in your own language, from your own heart. This will give you better concentration and satisfaction. Plan your duas ahead of time, repeat them to yourself, with humility and khushoo'. After all, you're making dua to the One Who hears all and sees all. The Prophet (Sal Allaahu Alaiyhi wa sallam) said:Each one of you is conversing with his Lord, so do not disturb one another or raise your voices over one another when reading [or he said] when praying. [Abu Dawood, saheeh by al-Albaani] It was narrated from Abu Sa’eed that the Prophet (peace and blessings of Allaah be upon him) said: “There is no Muslim who does not offer any du’aa’ in which there is no sin or severing of family ties but Allaah will give him one of three things in return: either He will answer his du’aa’ sooner, or he will store it up for him in the Hereafter, or He will divert an equivalent evil away from him because of it.” They said: “We will say a lot of du’aa’.” He said: “Allaah is more generous.” [Narrated by Ahmad (10749), classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’lTarheeb (1633).]

Mistake #4. Designating specific duas for specific rounds: There are some people who make specific duas for each round and there are even books that have specific duas written for each specific round, with dua #1 to be read for round #1 and so on. This is not something from the Sharee'ah. The


Prophet (Sal Allaahu Alaiyhi wa sallam) did not recite any specific dua in any of the rounds, and neither did his companions. If there was such a thing, then he would have told us about it, and he would have done so himself first. The only dua that he did specify during Tawaaf, was when he reached at the end of each circuit between the Yemeni Corner and the Black Stone, and he would say: “Rabbana atina' fid-dunya hasanatan wa fil-akhirati hasana wa qina adhaban-nar. “ (Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of the Fire.)

Mistake #5. Doing Tawaaf on someone else's behalf: Many people make this mistake. They circumambulate the Ka'bah 7 times and then they donate the reward of this tawaaf to their loved ones, their family members or their relatives who have passed away. Also, when people go for Hajj or Umrah, their relatives and friends specifically ask them to “do one tawaaf on their behalf”. This is not valid and there is no evidence for its permissibility. You see, Tawaaf is a kind of prayer and you cannot pray on someone else's behalf. Can you? Similarly, you cannot do just tawaaf by itself on someone else's behalf either. However, if you were doing an entire Hajj or Umrah on someone's behalf, then the tawaf would be automatically be on the other person's behalf anyway. But to do tawaaf by itself, meaning 7 rounds around the Ka'bah and donating the reward to someone else is not correct and not proven from the prophet (s.a.w)

Mistake #6. Going to Tan'eem again and again for multiple Umrahs: Some people perform multiple Umrahs after finishing their own, going outside Makkah either to Masjid Aaisha (Tan'eem) or other meeqaat points, put on a new Ihraam and repeat Umrahs again and again. Some of them do an Umrah a day, some even more! This is also NOT from the Sunnah. And NOT the practice of the Sahaabah and neither is this point (Masjid „Aisha) to be taken as a point of Meeqat as will be explained below. If it was good to do multiple Umrahs all in one trip, surely the Prophet (Sal Allaahu Alaiyhi wa sallam) would have done so himself and the Sahaabah would have done so too. But we see that although the Prophet (Sal Allaahu Alaiyhi wa sallam) stayed


in Mecca for 19 days after the conquest of Mecca, he did NOT leave Mecca to do Ùmrah, even though he could have easily done so. Sheikh al-Ùthaymeen said: “Ibn Taymiyah mentions that the Salaf are agreed that making multiple Ùmrahs (in one go) is disliked. In any case, leaving Mecca and going to the boundary of the sacred precincts to make a second or third Ùmrah is an unfounded practice that was unknown during the time of the Prophet (peace be upon him). The only exception to this was the case where Àishah (r.a) sought permission to make a single Ùmrah after Hajj because of special circumstances. If it was generally recommended to leave Mecca to perform Ùmrah in this way, the Prophet (peace be upon him) would have encouraged his Companions to do so.” And it Is known that „Aisha (r.a) performed more Umrah and Hajj after the prophet (s.a.w), but never did she take that place (Masjid „Aisha) as a meeqat point. Actually, instead of making multiple Umrahs, the better thing to do and the worship that will earn more rewards, biidhnillaah, is to perform as many tawaaf as you can for yourself. Like I said before, tawaaf is an Ibaadah that cannot be done anywhere else except Makkah and this is a golden opportunity.

Mistake #7. Touching or wiping over the Ka'bah, any part of Masjid al-Haraam or Masjid an-Nabawi: Some people try and touch any and every part of the Ka'bah or Maqaame Ibraaheem, kiss it, rub it, hug it, thinking that there is blessing or barakah in it. Or they touch or wipe their hands on the different parts of Masjid al-Haraam or Masjid an-Nabawi, and then they wipe over themselves, thinking that this is something good or it will be source of blessing for them. But again, this is another act with no basis in the Sharee'ah of Islam. The Prophet (Sal Allaahu Alaiyhi wa sallam) did not touch any part of Ka'bah except the Black Stone and the Yemeni Corner. If it was good, he would have done so. But he didn't and so we don't either. Note: To stand and supplicate at Al-Multazam that is the place between the corner and the door of the Ka‟bah is recommended as the supplication is answered there, but the women should make sure that they do not do anything to stick to men or come in rigid contact with men no matter where it is ( black stone, door etc) and this is the opinion of Ibn Taymiyah (r.h) and other aslaaf.


Mistake #8. Thinking that praying forty prayers in Madeenah is compulsory: Some people think that you have to complete forty prayers in the Prophet's Masjid and that this is necessary and part of Hajj. It's not. This is based on a weak hadeeth. Neither is it necessary to complete forty prayers there nor is visiting Madeenah a part of Hajj. Obviously it is good if you can spend as much time as you can in Madeenah and pray as much as you can in Masjid an-Nabawi. But to think that one has to complete forty prayers there is not correct. You can pray one day or one hour or one month or whatever is according to your hajj program. It does not have to be forty prayers This hadeeth was narrated by Ahmad (12173) from Anas ibn Maalik from the Prophet (peace and blessings of Allaah be upon him), who is reported to have said, “Whoever prays forty prayers in my Mosque (Masjid un nabwi), missing no prayer, it will be recorded that he is safe from the Fire, is saved from punishment and is free of hypocrisy.” This is a da‟eef (weak) hadeeth. This was mentioned by Shaykh al-Albaani in al-Silsilah al-Da‟eefah (364), who said: It is da‟eef. He also mentioned it in Da‟eef al-Targheeb (755) and said, it is munkar (rejected hadeeth). Al-Albaani said in his book Hujjat al-Nabi (peace and blessings of Allaah be upon him) (p. 185) that it is an innovation (bid‟ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet‟s Mosque so that they will be free from hypocrisy and saved from the Fire.” Shaykh Ibn Baaz said: With regard to the widespread idea that the visitor should stay for eight days so that he can offer forty prayers in the Mosque is wrong. Although it says in some ahaadeeth “Whoever offers forty prayers therein Allaah will decree that he is safe from the Fire and free from hypocrisy,” this hadeeth is da‟eef according to the scholars and cannot be taken as proof or relied upon. There is no set limit for visiting the Prophet‟s Mosque. If a person visits for an hour or two, or a day or two, or for more than that, there is nothing wrong with that. [Fataawa Ibn Baaz, 17/406] Instead of this hadeeth we should look at the hasan hadeeth narrated by alTirmidhi (241) concerning the virtue of always being present for the opening takbeer of prayer in congregation. It was narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever prays for forty days with the congregation, always being present for the first takbeer, it will be written that he will be safe from two things:


he will be safe from the Fire and safe from hypocrisy.” [Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 200] The virtue mentioned in this hadeeth is general and applies to any mosque where prayers are offered in congregation, in any land; it does not apply only to al-Masjid al-Haraam [in Makkah] or al-Masjid al-Nabawi [in Madeenah]. However, there are other virtues of praying in Masjid Ul Nabawi such as the below hadeeth. Narrated from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.” [Ahmad and Ibn Majaah (1406)] This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa‟ al-Ghaleel (4/146).

13) SOME MISTAKES & MISUNDERSTANDINGS OF WOMEN DURING PILGRIMAGE Mistake #1: Thinking that their iḥrām is the 'cap' they wear over their head

Some Muslimahs do not know what iḥrām means and they think it's the cap that they put on over their hair. They don't take it off no matter what, thinking they will “break their iḥrām”. Iḥrām is a state that you enter into and putting on any item of Compiled by : www.the-finalrevelation.blogspot.com

clothing when you enter into the state of iḥrām does not mean that you cannot take it off later. And taking it off does NOT mean that you ended your iḥrām. That's why the 'ulemā' say we can change our iḥrām (meaning our clothes), and even wash it if it gets dirty. “It is permissible for the pilgrim in iḥrām for Hajj or 'Umrah to change his iḥrām clothes and put on another set of iḥrām clothes, and that does not affect his iḥrām for Hajj or 'Umrah.” (Standing Committee for Academic Research and Issuing Fatwas, Fataawa al-Lajnah, 11/185)

Mistake #2. Excessive fear of breaking their hair Some women have an excessive fear of breaking their hair. So much so that they don't take off their scarf/dupatta/hijāb, even when they're by themselves or among just women. They are so worried about their hair breaking, that they don't even take off their headpiece for making wuḍū'. This is a trick of the Shaytān. Think about it. If you don't do wuḍū' properly, would your prayer be valid? Would your tawāf be valid? Do you really think Allāh would hold you accountable if you did something that was not in your control? No of course not. He is The Most Merciful. He is the Most Forgiving. Then, why would He nullify your iḥrām just because a few hair fell out on their own, something that was out of your control? The prohibition is for the hair to be cut, plucked, shaved, etc. on purpose. Not involuntarily.

Mistake #3: Getting their hair cut ONLY by someone who has exited iḥrām Many women think that ONLY the one who is NOT in iḥrām can cut their hair, once they've finished with their rituals. And they refuse to cut their own hair to exit iḥrām nor do they allow another sister who has not yet exited iḥrām to cut it for them, thinking that she is not allowed to do that for them. This is a wrong notion. Actually, if you think about it, you are supposed to cut your hair when you finish with all the rituals. The Prophet (ṣallallāhu 'alayhi wa sallam) commanded his companions, during the Farewell Pilgrimage: “Let him cut his (meaning, his own) hair then exit iḥrām.” (alBukhāri, Muslim)


Mistake #4: Crowding with the men Beware of crowding with men in all the rituals of Hajj, especially during ṭawāf and at the Black Stone, during Sa'i and when stoning the Jamarat. Choose times when there is less crowding. Think about it. Touching the Black Stone is a beautiful Sunnah, but it is a sunnah. And protecting yourself and your hayā' from coming in unnecessary contact with all non-mahram men is a FARDH. The Mother of Believers, 'Ā'ishah used to do ṭawāf in an area away from the men, and she did not touch the Black Stone or the Yemeni Corner if there was crowding. It was narrated that 'Ata' said: 'Ā'ishah used to do ṭawāf far away from the men, not mixing with them.” A woman said: “O Mother of the Believers, let us go and touch the Black Stone!” She said: “Go yourself,” and she refused to go

Mistake # 5: Rushing through 'ibādah. Remember it's about quality, NOT quantity

Remember that Allāh will look at the quality of your worship, NOT your quantity. And that's why our deeds will be weighed on the Day of Judgment and not counted. If you pray just two rakʿah with khushū', concentrating on what you are saying, beseeching Allāh with humility, wouldn't that be better and more acceptable to Allāh than even 50 or even a 100 rakʿah quickly pecking the ground, without knowing a word of what you are saying? Every time you do any 'ibādah, check to see whether you have khushoo or not? Are you focused in what you are doing? Do you know the meaning of what you are saying or asking? Are you moving at a slow, measured pace or are you rushing through it?


Remember what the Prophet (ṣallallāhu 'alayhi wa sallam), said: “The worst type of thief is the one who steals from his prayer!” The Companions asked, “Oh Messenger of Allāh! How does one steal from his prayers?” The Prophet (ṣallallāhu 'alayhi wa sallam), responded, “He does not complete his bowing, nor his prostrations.” Or he said “He does not straighten his backbone while bowing and prostrating.” (Ahmed, Al-Ṭabarani, others–authentic)

Mistake #6: Misbehaving in the Masjid of the Prophet One of the worst mistakes that I see the sisters making is at the Prophet's (ṣallallāhu 'alayhi wa sallam) Masjid. When the doors are opened, in the morning and evening, for the sisters so that they can visit the Raudah of the Prophet (ṣallallāhu 'alayhi wa sallam), they totally lose all sense of who they are, where they are and what they are doing. They run like wild animals let loose, shouting and screaming in ignorance, pushing each other, trampling anyone and everyone that comes in their way. SubḥānAllāh sisters! Is this what the Prophet (ṣallallāhu 'alayhi wa sallam), taught us?! Is this the way you behave in a Masjid, let alone the Prophet (ṣallallāhu 'alayhi wa sallam)'s Masjid?! Is this the respect he (ṣallallāhu 'alayhi wa sallam), deserves from you? Remember when visiting the Prophet (ṣallallāhu 'alayhi wa sallam),'s Masjid, to behave with honor and dignity, with the hayaa' that Allāh has adorned you with, as a believing Muslim woman would. Remember to keep your voice soft and your walk paced. Don't shove, push, harm or hurt your fellow Muslim sisters. Even if you didn't get a chance to pray in that area, if you let your sister pray there for the sake of Allāh just because she is your Muslim sister, Allāh will reward you, and He knows best, perhaps even more than He would have, had you yourself had a chance to pray there.

FOR DETAILED LIST OR MORE MISTAKES: http://islamqa.info/en/cat/472


14) You may download the below duas and use them to supplicate with during tawaaf, sa’ee, or in your day to day prayer 1) DUAS FOR SICKNESS, STRESS, WORRY AND ANXIETY : [updated 29.12.2014] http://www.mediafire.com/view/?cv7rei7c1j5bq5c

2) DUAS THAT COULD BE SUPPLICATED WITH DURING SUJOOD (SAJDAH) : http://www.mediafire.com/view/?vzjnzj1ebn6547b 3) 40 BEAUTIFUL RABBANAS DUAS FROM THE QURAN : https://docs.google.com/open?id=0B4zw9I5CLE7AdGVrWTcxYm1TaT A 4) DUAS TO PROTECT FROM ENEMIES AND TROUBLE - FROM THE QUR'AN AND SUNNAH : http://www.mediafire.com/view/?tky67hmzu1ruvs3 5) 99 NAMES OF ALLAH [ CALL UPON ALLAH BY HIS BEAUTIFUL NAMES] : http://www.mediafire.com/view/?gnuuy7z2afx9jjx 6) DUAS TO PROTECT FROM EVIL EYE (BURI NAZAR), JINS AND BLACK MAGIC : http://the-finalrevelation.blogspot.com/2012/07/duas-toprotect-from-evil-eye-buri.html


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