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The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.

Note:

The pilgrim who enters ihraam for Hajj or ‘Umrah has to do the following:

1- He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.

2- He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, 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]

3- He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.

4- He should avoid all things that are forbidden when in ihraam:

a. So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.

b. He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.

c. He should not hunt.

d. He should not have intercourse with his wife.

e. He should not touch her with desire or kiss her etc.

f. He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.

g. He should not wear gloves, but wrapping one’s hands with a piece of cloth does not matter.

These seven prohibitions apply equally to men and women.

The following apply only to men:

- Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one’s head, when moving them from one place to another), is acceptable.

- They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.

- They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.

- It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.

- It is permissible for them to wash with unperfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them.

Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa’ either.

The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times.

See Manaasik al-Hajj wa’l-‘Umrah by al-Albaani [available in English as The Rites of Hajj and ‘Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj wa’l-‘Umrah and al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Ibn ‘Uthaymeen (may Allaah have mercy on them all).


https://islamqa.info/en/31822

Going to Mina

Then the pilgrim should go out to Mina and pray Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak’ah prayers two raka’ahs. The people of Makkah and others should shorten their prayers in Mina, ‘Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there.

Going to ‘Arafah

When the sun rises on the day of ‘Arafah, the pilgrim travels from Mina to ‘Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before ‘Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnah but it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and ‘Asr, two rak’ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du’aa’.

Then after the prayer he should devote his time to making dhikr and du’aa’ and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblah even if the mountain of ‘Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain. The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, “I am standing here, but all of ‘Arafah is the place of standing.”

Most of the Prophet’s du’aa’ in that great place of standing was: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer (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).”

If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good. Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du’aa’. The best of du’aa’ is du’aa’ made on the day of ‘Arafah.

Going to Muzdalifah

When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and ‘Isha’ with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay ‘Isha’ prayer until after midnight.

He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash’ar al-Haraam (which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du’aa’ as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash’ar al-Haraam, he should make du’aa’ where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du’aa’ he should face the qiblah and raise his hands.

Going to Mina

When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-‘Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying “Allaahu akbar” with each throw. (The Sunnah when stoning Jamarat al-‘Aqabah is to face the Jamarah with Makkah to one's left and Mina to one one’s right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one's wife. Then the pilgrim should go back to Makkah and do tawaaf and saa’i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam.

The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the jamarat and shaving one’s head, because ‘Aa’ishah (may Allaah be pleased with her) said: “I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House.” Narrated by al-Bukhaari, 1539; Muslim, 1189.

Then after tawaaf and saa’i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu’l-Hijjah, and stone the three jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say “Allaahu akbar” after each throw. Then he should go forward a little and say a lengthy du’aa’, saying whatever he likes. If it is too difficult for him to stand for a long time and make du’aa’, he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.

Then he should stone the middle jamarah with seven pebbles, one after another, saying “Allaahu akbar” with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du’aa’ if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du’aa’ because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.

Then he should stone Jamarat al-‘Aqabah with seven pebbles, one after another, saying “Allaahu akbar” with each throw, then he should go away and not offer a du’aa’ after that.

When he has completed the stoning of the Jamaraat on the 12th day of Dhu’l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.

When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.

Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him).

Ihraam

The pilgrim should observe the Sunnahs of ihraam which are mentioned in the question referred to above, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation.

Then if he is doing Tamattu’, he should say, “Labbayk Allaahumma bi ‘Umrah (Here I am, O Allaah, for ‘Umrah).”

If he is doing Qiraam, he should say, “Labbayk Allaahumma bi Hijjah wa ‘Umrah (Here I am, O Allaah, for Hajj and ‘Umrah).”

If he is doing Ifraad, he should say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

Then he should say, “Allaahumma haadhihi hijjah laa riyaa’a fiha wa la sum’ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation).”

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 al-hamd 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 this, but 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) and Muslim (1207).

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits 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. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-‘Aqabah on the day of Eid.

Ghusl when entering Makkah


When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259.

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 il-kareem 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).” Then he should go to the Black Stone in order to start tawaaf… The description of Tawaaf is given in Question no. 31819.

Then after he has done tawaaf and prayed two rak’ahs, he should go to the Mas’a (place for doing saa’i) and perform saa’i between al-Safa and al-Marwah. The description of saa’i is given in question no. 31819.

The pilgrim who is doing Tamattu’ should do saa’i for ‘Umrah; those who are doing Ifraad and Qiraan should do saa’i for Hajj, and they may delay it until after Tawaaf al-Ifaadah.

Shaving the head or cutting the hair

When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.

But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah.

Women should cut the length of a fingertip from their hair.

With these actions, the ‘Umrah of the one who is doing Tamattu’ is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.

Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-‘Aqabah and shaving their heads or cutting their hair.

Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu’l-Hijjah, the one who is doing Tamattu’ should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for ‘Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, “If I am prevented then my exiting ihraam is where I am prevented.” If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-‘Aqabah on the day of Eid.

Classification of Hajj

There are three types of Hajj: Tamattu’, Ifraad and Qiraan.

Tamattu’ means entering ihraam for ‘Umrah only during the months of Hajj (the months of Hajj are Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah; see al-Sharh al-Mumti’, 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa’i for ‘Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu’l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu’ involves a complete ‘Umrah and a complete Hajj.

Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al-qudoom (tawaaf of arrival) and saa’i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraam until he exits ihraam after stoning Jamarat al-‘Aqabah on the day of Eid. If he delays the saa’i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that.

Qiraan means entering ihraam for ‘Umrah and Hajj both together. Or entering ihraam for ‘Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa’i will be for both Hajj and ‘Umrah.

The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not.

The best of these three types of Hajj is Tamattu’. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to ‘Umrah, then complete ‘Umrah and exit ihraam, so that he will then be doing Tamattu’. He may do that after doing tawaaf al-qudoom and saa’i – because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa’i during his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraam for ‘Umrah and to cut his hair and exit ihraam, and he said, “Were it not that I have brought the hadiy with me, I would do what I have commanded you to do.”

Praise be to Allaah.

Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad and without which a person’s religious commitment is incomplete.

Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions:

1 – Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one’s reputation or for worldly gain.

2 – Following the Prophet (peace and blessings of Allaah be upon him) in word and deed. Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah.

Hence the one who wants to worship Allaah by doing any act of worship – Hajj or anything else – has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah.

We will sum up in these few lines the description of Hajj as narrated in the Sunnah.

In the answer to question no. 31819 we have already described ‘Umrah – please refer to that question also.

Praise be to Allaah.

Allaah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). 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. And whatever good you do, (be sure) Allaah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!”

[al-Baqarah 2:197]

People should perform the rituals of Hajj with respect, veneration, love and submission to Allaah the Lord of the Worlds, in a tranquil and dignified manner, following the Messenger of Allaah (peace and blessings of Allaah be upon him).

These great rituals should be filled with dhikr (remembering Allaah), takbeer (proclaiming Allaah’s greatness by saying Allaahu akbar), tasbeeh (glorifying Allaah by saying Subhaan-Allaah), tahmeed (praising Allaah by saying al-hamdu Lillaah) and istighfaar (seeking Allaah’s forgiveness by saying Astaghfir-Allaah), because he is in a state of worship from the moment he enters ihraam until he exits it; Hajj is not a time for idle talk and play or doing whatever you want with no restrictions, as we see some people do, so we see them playing and laughing and making fun of people and other reprehensible actions, as if Hajj were prescribed for joking and playing.

The pilgrim and others should regularly observe the things that Allaah has enjoined such as praying in congregation on time, and enjoining what is good and forbidding what is evil.

The pilgrim should strive to benefit the Muslims and treat them kindly by guiding them, helping them when needed, and being compassionate towards the weak, especially in places where such compassion is appropriate, such as in crowded places. Showing compassion to people brings mercy from the Creator, for Allaah shows mercy to those of His slaves who are merciful.

He should avoid obscenity, immorality, sin and arguing that does not support the truth. With regard to debating in support of the truth, this is obligatory when it is appropriate. He should avoid being aggressive towards people or annoying them, so he should avoid backbiting, malicious gossip, cursing, swearing, hitting, and looking at non-mahram women, for these things are haraam whether one is in ihraam or not, but they are even more haraam when one is in ihraam.

He should avoid things that many people do, such as saying words that do not befit the rituals. For example, when stoning the jamaraat, some of them say, “We are stoning the Shaytaan” and they may curse the site or hit it with shoes etc., which is contrary to the idea of humility and worship, and defeats the purpose of stoning the jamaraat, which is to carry out the commands of Allaah.

Reference: al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Shaykh Muhammad ibn ‘Uthaymeen.

https://islamqa.info/en/34188

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Praise be to Allah

Firstly:

al-Bukhaari (1041) and Muslim (911) narrated that Abu Mas‘ood al-Ansaari (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The sun and the moon are two of the signs of Allah by means of which Allah creates fear in His slaves. They do not become eclipsed for the death of any person. If you see anything happen to them, then pray and call upon Allah until you are relieved of that.”

Al-Bukhaari (1059) and Muslim (912) narrated that Abu Moosa (may Allah be pleased with him) said: The sun was eclipsed, and the Prophet (blessings and peace of Allah be upon him) got up in a state of anxiety, thinking that it was the Hour. He came to the mosque and began to pray, standing, bowing and prostrating for the longest time I ever saw him do, and he said: “These signs that are sent do not occur for the death or birth of anyone, rather Allah sends them to create fear in His slaves. If you see any of them, then hasten to remember Him, call upon Him and ask Him for forgiveness.”

Secondly:

The way in which the eclipse prayer is performed is as follows:

The worshipper recites the opening takbeer (takbeerat al-ihram) and the opening supplication (du‘aa’ al-istiftaah), then he seeks refuge with Allah.

Then he recites al-Faatihah, followed by a lengthy recitation.

Then he bows, making it lengthy.

Then he rises from bowing and says: Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise).

Then he recites al-Faatihah again, followed by another lengthy recitation but it is not as long as the first recitation.

Then he bows again, making it lengthy but not as long as the first time.

Then he rises from bowing and says: Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise), and stands for a long time.

Then he prostrates twice, making each prostration lengthy, and sits for a long time between the two prostrations.

Then he gets up for the second rak‘ah, and does the same as he did in the first rak‘ah, bowing twice and so on, but each action is not as long as in the first. Then he recites the tashahhud and the tasleem.

See al-Mughni by Ibn Qudaamah (3/323); al-Majmoo‘ by an-Nawawi (5/48).

This is indicated by the hadith of ‘Aa’ishah. Al-Bukhaari (1046) and Muslim (2129) narrated that ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The sun was eclipsed during the lifetime of the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) went out to the mosque and stood and said takbeer, and the people formed rows behind him. The Messenger of Allah (blessings and peace of Allah be upon him) recited for a long time, then he said takbeer and bowed for a long time. Then he said, “Sami‘a Allahu liman hamidah (Allah hears those who praise Him).”

Then he stood and did not prostrate, and recited for a long time, but it was shorter than the first time.

Then he said takbeer and bowed for a long time, but it was shorter than the first time.

Then he said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise).”

Then he prostrated. Then he did likewise in the second rak’ah.

Thus he did four bowings and four prostrations.

And Allah knows best.

https://islamqa.info/en/210590

LUNAR ECLIPSE

On Friday, 27th July 2018 the longest lunar eclipse of the 21st century will take place, Insha’Allah.

The eclipse starts at 7:24pm and will end at 11:19pm (Nigeria time). Total eclipse will take place from 8.30pm until 10.13pm in Nigeria

The eclipse will be visible over most parts of Africa, Europe, the Middle East and East Asia.

Rasulullah Sallallahu Alayhi wa Sallam has stated in regards to Solar and Lunar eclipses:

“Verily the sun and moon are signs from amongst the signs of Allah. They do not eclipse due to the death of anyone, nor the birth of anyone. When you see them in eclipse, then hasten towards Salaah.” (Bukhari)

The following acts should be carried out at the time of an Lunar eclipse:

Abundance of good deeds

Dua, Tasbeeh and Zikr


Taubah (repenting for one’s sins)


Istighfaar (seeking Allah’s forgiveness)

Salaatul Khusoof


May Allah grant us the ability to revive this Sunnah in our lives, Ameen.

Jamiatul Ulama (KZN)
Council of Muslim Theologians
223 Alpine Road, Overport
Durban, South Africa

Explanations On Hadeeth Soheeh, Hassan And Doeef

https://www.nairaland.com/4614992/explanations-hadeeth-soheeh-hassan-doeef#69334895

Answer:

Praise be to Allah

The obligation to adhere to religious duties (including prayer), according to Islamic teachings, is based on whether a person is of sound mind. If your brother is of sound mind, and his disabilities do not affect his mental functioning, then he is accountable. If his mental faculties are affected to the extent that he has no power of discernment, or his discernment is weak, like that of a small child, then in that case he is not accountable and is not obliged to pray.

If your brother is accountable, then his disabilities mean that some of the obligatory parts of the prayer are waived in his case, namely the obligatory parts that he is not able to do. If he is not able to pray standing, then he may pray sitting; if he is not able to recite al-Faatihah correctly and in full, then he should recite it however he is able to, and so on.

It says in al-Mawsoo‘ah al-Fiqhiyyah (10/79):

If the worshipper is able to recite part of al-Faatihah, then the Maalikis, Shaafa‘is and Hanbalis are of the view that he must recite it. The basis for that, according to the Shaafa‘is, is the principle “what is possible cannot be waived because of what is not possible (to do)”, i.e., not being able to do something in full does not mean that the part that one is able to do is waived. According to the Hanbalis, the principle is: Whoever is able to do part of an act of worship must do it even though he is not able to do the entire act, and there is no difference of scholarly opinion concerning that. End quote.

Shaykh Ibn Baaz (may Allah have mercy on him) was asked:

My grandmother can only memorise a little of the Holy Qur’an, as she makes mistakes in Soorat al-Faatihah. Some people in our village told her: if you do not recite Soorat al-Faatihah properly in your prayer, then your prayer is not valid. Is this true?

He replied:

Her prayer is valid and she is excused, praise be to Allah. Allah, may He be exalted, says (interpretation of the meaning): “So fear Allah as much as you are able” [al-Taghaabun 64:16]. So long as she has tried hard but has not been able (to recite it correctly), her prayer is valid. The Prophet (blessings and peace of Allah be upon him) said to the one who was not able to recite al-Faatihah: “You may say, ‘Subhaan Allah, wa’l-hamdu Lillah, wa laa ilaaha ill-Allah, wa Allahu akbar (Glory be to Allah, praise be to Allah, there is no god but Allah, and Allah is most great).’”

She should try her best if she is not able to recite it, then she should recite “Subhaan Allah, wa’l-hamdu Lillah, wa laa ilaaha ill-Allah, wa Allahu akbar, wa laa hawla wa laa quwwata illah Billah (Glory be to Allah, praise be to Allah, there is no god but Allah, Allah is most great, and there is no power and no strength except with Allah)” instead of reciting Qur’an, and that will be sufficient. As for the one who deliberately omits al-Faatihah, when he is able (to recite it) but he deliberately omits it, his prayer is not valid. But in the case of an old woman, or an old man, who is not able to recite it, then Allah says: (interpretation of the meaning): “So fear Allah as much as you are able” [al-Taghaabun 64:16].

End quote from Fataawa Noor ‘ala ad-Darb (8/236-237).

So strive hard to teach your brother al-Faatihah and how to pray, and be kind in teaching it to him, and let him do whatever he is able to do. If he is unable to pronounce some of the letters, or he mixes them up, there will be no blame on him and his prayer will be valid.

With regard to inheritance, he is entitled to a full share of inheritance. Being sound in mind and body are not conditions of being entitled to inheritance; rather every Muslim is entitled to his share of inheritance, even if he is insane or sick.

And Allah knows best.

QUESTION

Our oldest brother has a disability affecting his arms and legs, and he has a speech impediment. He does not want to get married, because he cannot take care of his own affairs, let alone the affairs of anyone else. Does he have to pray and adhere to other religious obligations? Please note that we are keen to teach him al-Faatihah and how to pray, but he refuses. In fact it is difficult to teach him how to speak. Is he obliged to pray? And is he entitled to a share of inheritance?

Mukina2 Sissie

Based on negative reports of Dhul Qadah crescent all over Nigeria for evening of 29th Shawwal, His eminence, The Sultan of Sokoto has declared today, Sunday 15th of July as first of Dhul Qad'ah 1439AH. Shawwal has completed 30 days

APC change

QUESTION AND ANSWER WITH SHAYKH (DR) SHAROF GBADEBO ROOJEE

Questioner:_What are the explanations on Hadeeth Soheeh, Hasan, and Do’eef?

Dr Sharof: Al Hadeeth Soheeh, Al Hadeeth Hasan, and Al Hadeeth Do’eef are the three main categories from the wide classification of Ahadeeth. Soheeh has categories; Hasan has categories; and Do’eef has categories. Do’eef has the widest categorization.
Simply put, if a narration is said to be Soheeh, it means that its chain of transmission requires no comment. It has been transmitted in an authentic way. This is regarding hadeeth Soheeh, just like the ahadeeth in Soheeh Bukhooree and Soheeh Muslim. This means there is no objection as to its chain of transmission.

Hadeeth Hasan is a narration that almost meets the requirement of Soheeh, but the people who reported it are not as sound as that of the people of Soheeh Hadeeth. For example, a person from those who reported it is good at listening and memorization, but he may not be exact in transmission. For example, the statement he heard may come with ‘waaw’ while he reports it as ‘faa’; (like) reporting wadhahaba (And he goes/departs) as fadhahaba (Then he goes/departs). The scholars would say a person like this should be noted. As for the one who writes ahadeeth whenever he hears them but has a bad handwriting such that whenever he recites the ahadeeth there are minor mistakes, his hadeeth will be Hasan. And so on.

As for Do’eef, it implies that there is a liar amongst the reporters or there is a person in the narration who has forgotten all the ahadeeth he reported or the narrator relates the hadeeth from a person he never met. For example, he says, ‘so and so told me…’, and it is discovered from the history of his life that the person had died before he was born. Did they meet in the grave? Therefore, this kind of hadeeth is Do’eef.

(Sometimes) it is certain that he (the narrator) heard it from a person who lived with that person he ascribed it to, but he does not want to mention the person’s name because the person is a liar. Do you understand? That is why it will be regarded as Do’eef. That is why if one is well versed in Mustolah, people cannot deceive one with lies. Nowadays such thing is obvious. For example, if a person hears a statement from someone who heard it from another person who also heard from another person that the VC said ‘so and so’ and he reports it as, ‘the VC addressed us saying such and such’. How is this correct? This is what is referred to as Tadlees. The people who are in the chain are not mentioned and yet he says the VC said ‘such and such’. How come? Do you understand? If a person gives you this kind of report, ask him to tell you the time and give you other details. Do you understand? This is what is regarded as Tadlees. So if a person brings a statement without telling us who he heard it from, it will be regarded as Do’eef. Statements like that are neglected.

That is why the scholars have said if you apply the principles used in ahadeeth transmission upon the people who exist today, only (the statements of) few people will be regarded as important. For example, a person travels to Libya and comes back to Nigeira saying, “when I was with Shaykh Albaanee, we discussed ‘so and so’”. How possible is this? On what day (did the meeting take place)? He is saying it because he knows that he can easily deceive you. Another person says, ‘there was a day we were discussing with Shaykh Ibn Baaz’. When did you go to his residence? You know there are many people who deceive others with statements like this in Nigeria. A person may claim that he studied under the tutelage of Shaykh Ibn al-‘Uthaymeen. I hope you understand. This is what is regarded as Tadlees. Na’am. This is what is regarded as Hadeeth Do’eef. The discussions regarding ahadeeth Do’eef is the reason for the extensiveness of ‘Ilm al-Mustolah. This is because there are many categories of Do’eef. Na’am.

[SOURCE: Questions and Answers Session of the tape, “Introduction to Buluughul Muroom at Ogbomoso”]

Transcribed by Aboo Aaishah Al Odeomeey

Praise be to Allah

Giving sincere advice is one of the prominent characteristics of Islamic brotherhood; it is part of perfect faith and ihsaan, for a Muslim’s faith cannot be perfect until he loves for his brother what he loves for himself, and until he hates for his brother what he hates for himself. This forms the motive for giving sincere advice.

Al-Bukhaari (57) and Muslim (56) narrated that Jareer ibn ‘Abdillah (may Allah be pleased with him) said: I gave my oath of allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to establish regular prayer, pay zakaah and be sincere towards every Muslim.

Muslim (55) narrated from Tameem ad-Daari (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Religion is sincerity.” We said: To whom? He said: “To Allah, to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.”

Ibn al-Atheer (may Allah have mercy on him) said:

Sincerity towards the common folk of the Muslims means: guiding them to that which is in their best interests. End quote from an-Nihaayah (5/142).

There is a general etiquette for giving sincere advice to which the one who is compassionate towards the Muslims should adhere. This includes the following:

· His motive for giving advice should be love of good for his brother and hating for anything bad to befall him. Ibn Rajab (may Allah have mercy on him) said:

With regard to giving sincere advice to the Muslims, [the one who wishes to do that] should love for them what he loves for himself, hate for them what he hates for himself, feel compassion for them, show mercy to their young ones, show respect to their elders, and share their grief and their joy, even if that is detrimental to his worldly interests, such as loving for prices to be dropped for them, even if that causes him to lose some profits on what he sells of trade goods. By the same token, he should hate everything that could cause them harm. He should love what is good for them, and hope for harmony to exist among them and for them to continue enjoying the blessings of Allah. He should pray that they always prevail against their enemies and that all harm be warded off from them. Abu ‘Amr ibn as-Salaah said: Naseehah (sincerity, sincere advice) is a comprehensive word which means that the one who is sincere should want all kinds of good for the one to whom advice is offered, and should try to achieve that for him. End quote from Jaami‘ al-‘Uloom wa’l-Hukam (p. 80).

· He should be sincere when giving advice, seeking thereby to please Allah. He should not intend thereby to prove his superiority over his brother.

· That advice should be free of any element of deceit or betrayal. Shaykh Ibn Baaz (may Allah have mercy on him) said: Sincerity means being truthful and honest, with no element of deceit or betrayal. The Muslim, because of his great loyalty and love towards his brother, is sincere towards him and advises him to do all that will benefit him and that he thinks is pure, with no element of insincerity or deceit. Hence the Arabs say dhahab naasih [from the same root as naseehah], meaning pure gold that is free of any element of cheating. And they say ‘asal naasih (pure honey), meaning honey that is free of beeswax or any element of cheating. End quote from Majmoo‘ Fataawa Ibn Baaz (5/90).

· He should not intend when giving advice to shame his brother or put him down. Al-Haafiz Ibn Rajab (may Allah have mercy on him) wrote an essay on this topic entitled al-Farq bayna an-Naseehah wa’t-Ta‘yeer (The difference between sincere advice and shaming).

· The advice should be given in a spirit of brotherhood and friendship, with no element of rebuke or harshness. Allah, may He be exalted, says (interpretation of the meaning):

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best”

[an-Nahl 16:125].

· It should be done on the basis of knowledge and clear proof. As-Sa‘di (may Allah have mercy on him) said: Wisdom dictates that giving advice to others should be done on the basis of knowledge, not ignorance, and that one should start with that which is more important, then that which is less important, and with that which is easy to explain and understand, and that which is more likely to be accepted. The advice should be given in a kind and gentle manner. If the person to whom the advice is given pays heed to this approach, which is based on wisdom, all well and good; otherwise we should move on to exhorting him with good instruction, which means enjoining what is right and forbidding what is wrong, accompanied by mention of the reward from Allah for doing good and the punishment for doing wrong. If the person to whom that is addressed believes that what he is doing is sound and correct, or he calls people to falsehood, then we should argue (debate) with him in a way that is best, which means debating with him in ways that are based on rational arguments and religious texts, which includes quoting evidence that he regards as sound and valid, for that is more likely to lead to a positive response. The debate should not lead to dispute or trading of insults, for that would defeat the purpose and serve no interest; rather the aim of the debate is to guide people to the truth, not merely to prove the other side wrong, and so on. End quote from Tafseer as-Sa‘di (p. 452).

· The advice should be given privately, not out loud in front of people, unless doing so serves a clear interest that outweighs any negative consequences. Ibn Rajab (may Allah have mercy on him) said: When the early generations wanted to advise someone, they would exhort him in private, to the extent that one of them said: Whoever exhorts his brother one-to-one, that is sincere advice (naseehah), whoever exhorts him in front of people is shaming him. Al-Fudayl said: The believer conceals his brother’s faults and gives him advice in private, whereas the evildoer exposes his faults and shames him. End quote from Jaami‘ al-‘Uloom wa’l-Hikam (1/236).

Ibn Hazm (may Allah have mercy on him) said: If you give advice, then gave advice in private, not in public, and by hinting, not by speaking bluntly, unless the person to whom advice is given will not understand hints, in which case there is no option but to speak bluntly.… If you go beyond these guidelines, then you are wronging him and are not being sincere in your advice. End quote from al-Akhlaaq wa’s-Siyar (p. 45).

However, if there is a scenario where giving advice openly clearly serves the greater interest, then there is nothing wrong with giving advice openly, such as correcting one who made a mistake in matters of belief (‘aqeedah) in front of people, lest people be deceived by what he said and follow him in his mistake. Another example is denouncing someone who tells people that ribaa (usury) ispermissible, or spreads bid‘ah (innovation) and immorality among people. In such cases giving advice in public is prescribed, and may even be obligatory, because of the greater interest that is served thereby, and so as to ward off harm that is likely to occur.

Ibn Rajab (may Allah have mercy on him) said: If the aim is no more than highlighting the truth of the matter, so that people will not be deceived by the wrong notions uttered by that person, then undoubtedly he (the one who seeks to give advice) will be rewarded for his intention, and on the basis of his intention he will be regarded as being sincere towards Allah, His Messenger, the leaders of the Muslims and their common folk. End quote from al-Farq bayna an-Naseehah wa’t-Ta‘yeer (p. 7).

· The one who seeks to give sincere advice should choose the best words and phrases, deal gently with the person who he is advising, and speak kindly to him.

· The one who seeks to give advice should bear with patience any harm that may result because of his advice.

· He should respect confidentiality and conceal the faults of his fellow Muslim, and not speak ill of him to others. The giver of sincere advice is gentle and compassionate, loves good and seeks to conceal people’s faults.

· He should verify the facts before offering advice, and not act on the basis of assumption or conjecture, so that he will not be accusing his brother of something that he did not do.

· He should choose the appropriate time to give advice. Ibn Mas‘ood (may Allah be pleased with him) said: People’s energy fluctuates; sometimes they are focused and receptive, and sometimes they lack energy and are not receptive. So approach people when they are energetic and receptive, and let them be when they are lacking energy and focus. Narrated by Ibn al-Mubaarak in az-Zuhd (1331).

· He should practice what he preaches, doing what he enjoins people to do and refraining from that which he forbids them to do. Allah, may He be exalted, said, rebuking the Children of Israel for the contradiction between their words and deeds (interpretation of the meaning):

“Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?”

[al-Baqarah 2:44].

There is a stern warning to the one who tells people to do what is right when he does not do it himself, and forbids them to do what is wrong when he does it himself.

And Allah knows best.

https://islamqa.info/en/225160

Fake news is one of the mechanics used by self-interest politicians, religion organisation through the presses and social media to cause war and conflicts in this country, Nigeria.

Fake news is a type of yellow journalism or propaganda that consists of deliberate misinformation or hoaxes spread via traditional print and broadcast news media or online social media (Leonhardt David et all).

Meanwhile Islam as a religion that proffers solution to every problem give a systematic way of curbing the menace.

Allah said in the Holy Qur'an:
(يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ)
[Surat Al-Hujurat 6]

Meaning:

O you who have believed, of there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful (Saheeh International).

From the above verse of the Holy Quran, it can be deduced that,

Allah the Exalted ordered investigating the news that sinners, corrupt politicians and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word or corrupt's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality. (Ibn Katheer)

Therefore, before you believe Fayose did this to Fayemi and Fayemi did that to Fayose, kindly investigate before you harm former or latter based on the false news.

May Allah transform our country for better and bring peace and harmony for us in the country (Ameen).

N.B: The verse is applicable to all kinds of fake news including killings across the country

It is good the broom broomimise the broomist like Sheu sani

And there are no sadist who gain pleasure with student failure abroad

Mtcheww. Rubbish nonsense. What if the water affect him

sarahade:
Next week never reach

I have forgotten, I want to make it a topic