For children, - Prayer Stories: Congregational Prayers, Supplication Prayer, Muslim Dua

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A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island.
The two survivors, not knowing what else to do, agreed that they had no other recourse but to pray to Allah (SWT). However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island.
The first thing they prayed for was food. The next morning, the first man saw a fruit-bearing tree on his side of the land, and he was able to eat its fruit. The other man's parcel of land remained barren.
After a week, the first man was lonely and he decided to pray for a wife. The next day, another ship was wrecked, and the only survivor was a woman who swam to his side of the land. On the other side of the island, there was nothing.
Soon the first man prayed for a house, clothes, more food. The next day, like magic, all of these were given to him. However, the second man still had nothing.
Finally, the first man prayed for a ship, so that he and his wife could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island.
He considered the other man unworthy to receive Allah's (SWT) blessings, since none of his prayers had been answered.
As the ship was about to leave, the first man heard a voice from heaven booming, "Why are you leaving your companion on the island?"
"My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered and so he does not deserve anything."
"You are mistaken!" the voice rebuked him. "He had only one prayer, which I answered. If not for that, you would not have received any of my blessings."
"Tell me," the first man asked the voice, "What did he pray for that I should owe him anything?"
"He prayed that all your prayers be answered"
Conclusion: For all we know, our blessings are not the fruits of our prayers alone, but those of another praying for us (Congregational Prayers).
The Holy Prophet of Islam (saw) has said: when one prays, he should pray not only for himself but pray for others as well. Such prayers will be answered.
Imam Mohammed Baqir (as) has said: the most acceptable prayer is one that is offered for a Momin who is not present at the place.
And there are some among them who say: Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. Noble Qur'an (2:201)

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Brownish discharge one day after menses ended

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My period began one day, then after that it stopped and I had a brown discharge. Then after that it came again (I mean my period is four days), then after one day there was nothing. I did ghusl and went to pray Taraweeh, and I prayed and read Qur’aan and fasted. Then the period came again at night. Do I have to make up that day? And the Qur’aan that I read, do I have to read it again?.
Praise be to Allaah.
The end of the period (tuhr) may be known from one of two signs: emission of the white discharge, which is known to women, or complete dryness, such that if one places a piece of cotton and the like on the site, it comes away clean with no trace of blood or yellow on it.
The menstruating woman may see blood for one or two days or more, then she may become pure for a day or more, then bleed again.
If the brownish discharge or spots appear after she has become pure (tuhr), then it is not regarded as menses. If that appears before she has become pure, then it is part of the period.
Based on that, we say:
1 – The ceasing of bleeding after the first day: if what is meant is that it was completely dry, then in the case you should do ghusl and pray and fast, because you have become pure. If it did not become completely dry, then it is still menses, and the brownish discharge that appeared after that is regarded as part of the period.
2 – If the bleeding stopped after four days and you saw the white discharge or it was completely dry, then you did right by doing ghusl and starting to pray and fast. If the bleeding resumed at night, then it is menses, but it does not affect your prayers and fasting on that day, so the prayers are valid and the fast is valid.
3 – With regard to reading Qur’aan, it is permissible for a menstruating woman. This has been discussed in the answer to question no. 2564. What is not allowed for a menstruating woman is touching the Mus-haf, so if she wants to read Qur’aan she should wear gloves or turn the pages of the Mus-haf with a handkerchief so that she will not be touching the Mus-haf directly.
Whatever the case, you do not have to read again what you had read of Qur’aan, and you will have the reward for that in sha Allaah.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She saw a spot of blood – should she fast?

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When I went to the washroom to relieve myself I saw a spot of blood in the toilet, which made me worried and I was not sure whether I was menstruating, Should I pray and complete my fast or not?.
Praise be to Allaah.
It seems that a drop of blood is not menses, so it does not mean that you should stop praying and fasting.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who had a few spots of blood in Ramadaan, and this continued throughout the month, when she was fasting; is her fast valid?
He replied: Yes, her fast is valid. These spots do not count as anything because they come from a vein. End quote.
Fataawa al-Mar’ah al-Muslimah(1/137).
He also said:
The general principle is that once a woman’s menses has ended and she has definitely seen the tuhr or white discharge that signals the end of menses or nifaas, anything that appears after that, whether it is a brownish or yellowish discharge or spots of blood or wetness, none of that is menses so she should not stop praying or fasting, and she is allowed to have intercourse with her husband, because it is not menses.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Effects and purposes of Hajj

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I watched scenes of the pilgrims on TV, and saw them coming to visit the sacred House of Allaah. I was overwhelmed and my eyes filled with tears when I saw this great scene, and I wished that I could be with them and do this great deed.
My question is this: does this great gathering have any effect on the Muslims and the people of Islam? What should the pilgrim remember when he is facing the sacred House of Allaah?.
Praise be to Allaah.
We thank you for your question and appreciate your concern. We ask Allaah to bless those who perform Hajj with forgiveness of sins, and for those who have not done Hajj we ask Him to grant them what they hope for and save them from that which they fear.
The aims and purposes of Hajj and great and sublime. There follows an outline of some of them:
1 – A sense of connection with the Prophets (peace be upon them) from our father Ibraaheem who built the House, to our Prophet Muhammad the Messenger of Allaah (peace and blessings of Allaah be upon him) and his respect for the sanctity of Makkah. When the pilgrim visits the sacred places and performs the rituals, he remembers the visist of those pure Prophets to this sacred place.
Muslim (241) narrated that Ibn ‘Abbaas said: We traveled with the Messenger of Allaah (peace and blessings of Allaah be upon him) between Makkah and Madeenah, and we passed by a valley. He said, “What valley is this?” They said, “The valley of al-Azraq.” He said, “It is as if I can see Moosa the Messenger of Allaah (peace and blessings of Allaah be upon him) putting his fingers in his ears beseeching Allaah, reciting the Talbiyah and passing through this valley.”
Then we traveled on until we came to a mountain pass. He said, “What mountain pass is this?” They said, “Harsha or Lift.” He said, “It is as if I can see Yoonus on a red camel, wearing a woollen cloak, the reins of his camel made from fibres of date-palm, passing through this valley reciting the Talbiyah.”
2 – The whiteness and cleanness of the pilgrims’ clothes is a sign of inward purity, cleanness of heart and the purity of the message and the method. This means putting aside all adornment and showing humity, and it is a reminder of death when the deceased is shrouded in similar cloths. So it is as if he is preparing to meet Allaah.
3 – Entering ihraam from the meeqaat is a physical expression of worship and enslavement to Allaah, and of submission to His commands and laws. No one passes it (without entering ihraam) because it is a command from Allaah and a law that He has prescribed. This confirms the unity of the ummah and its following one system with nod differentiation or exemptions with regard to the definition of the meeqaats.
4 – Hajj is the symbol of Tawheed from the first moment the pilgrim enters ihraam. Jaabir ibn ‘Abd-Allaah said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he started to say the words of Tawheed, ‘“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).’”
Narrated by Muslim, 2137; see question no. 21617
5 – It is a reminder of the Hereafter when all the people come together in one place in ‘Arafah and elsewhere, with no differentiation between them. All of them are equal in this place and no one is better than anyone else.
6 – Hajj is a symbol of unity, because Hajj makes all people the same in their clothing, deeds, rituals, qiblah and the places they visit. So no one is better than anyone else, king or slave, rich or poor, are all the same.
So the people are equal in terms of rights and duties. They are equal in this sacred place, and differences in colour and nationality do not matter; no one has the right to differentiate between them.
Unity of feelings, unity of rituals.
Unity in purpose, unity in action.
Unity in words. “People come from Adam, and Adam came from dust. No Arab is superior to a non-Arab and no white man is superior to a black man, except in terms of piety (taqwa).”
More than two million Muslims all standing in one place, wearing the same clothes, sharing one aim, with one slogan, calling upon one Lord and following one Prophet… what unity can be greater than this?
Allaah says (interpretation of the meaning):
“Verily, those who disbelieved and hinder (men) from the path of Allaah, and from Al‑Masjid Al‑Haraam (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there [as regards its sanctity and pilgrimage (Hajj and ‘Umrah)] — and whoever inclines to evil actions therein or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”
[al-Hajj 22:25]
7 – It trains him to be content with modest clothing and accommodation, when he wears two pieces of cloth and it is sufficient for him, and his accommodation gives him just enough room to sleep.
8 – Terrifying the kaafirs and followers of misguidance with this huge gathering of Muslims. Even though they are scattered and different, the simple fact that they come together despite those differences at a certain time and in a certain place is indicative of their potential to unite at other times and in other places.
9 – Pointing out the importance of Muslims coming together and establishing harmony. For we see usually each person travelling on his own, whereas in Hajj we see people coming in groups.
10 – Getting to know the situation of the Muslims from trustworthy sources, since the Muslim can hear directly from his brother about the situation of his Muslim brothers in the land from which he has come.
11 –Exchanging benefits and experience among the Muslims in general.
12 – Meeting scholars and decision makers from all countries and studying the situation and needs of the Muslims, and the importance of cooperating with them.
13 – Achieving true submission to Allaah by standing in the holy places when the pilgrim leaves al-Masjid al-Haraam which is the best of spots, and standing in ‘Arafah.
14 – Forgiveness of sins, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does Hajj and does not speak any obscene words or commit any sin will go back cleansed of sin as on the day his mother bore him.”
15 – Opening the doors of hope to those who commit sin, and teaching them to give up their sin in these holy places, so that they will give up a lot of their bad habits during the period of Hajj and its rituals.
16 – Proclaiming that Islam is the religion of organization, because during Hajj the rituals and time are organized, with every action done in the place and at the time defined for it.
17 – Training oneself to spend in charitable ways and to avoid miserliness. The pilgrim spends a great deal of money for the sake of Hajj, on travel expenses, on the road and in the sacred places.
18 – Increasing piety and making the heart fit to honour the Symbols of Allaah. Allaah says (interpretation of the meaning):
“and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts”
[al-Hajj 22:32]
19 – Training the rich to give up their distinct clothing and accommodation and making them equal with the poor in clothing and in the rituals of tawaaf, saa’i and stoning the jamaraat. This teaches them to be humble and to realise the insignificance of this worldly life.
20 – The pilgrim persists in worshipping and remembering Allaah during the days of Hajj, moving from one sacred place to the next, from one action to another. This is a kind of intensive training in worship and remembrance of Allaah.
21 – Training oneself to be kind to people – so the pilgrim guides those who are lost, teaches those who are ignorant, helps the poor, and supports the disabled and weak.
22 – Developing good characteristics such as forbearance and putting up with annoyance from people, because the pilgrim will inevitably be exposed to crowding and arguments, etc. 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.”
[al-Baqarah 2:197]
23 – Training oneself to be patient and to put up with difficulties such as heat, long distances, being apart from one’s family, going back and forth between the holy sites and crowded conditions therein.
24 – Learning to give up one's usual habits and the things that one is comfortable with, because the pilgrim has to uncover his head and give up his regular clothes, and leave behind the accommodation, food and drink that he is used to.
25 – When the pilgrim does saa’i between al-Safa and al-Marwah, he remembers that the one who obeys Allaah and puts his trust in Him and turns to Him, He will not let him down, rather He will raise high the esteem in which he is held. When Haajar the mother of Ismaa’eel (peace be upon them both) said to Ibraaheem, “Has Allaah commanded you to do this?” he said, “Yes.” She said, “Then He will not let us down.” So Allaah raised high the esteem in which she was held and the people, including the Prophets, started to run between the two hills as she had done.
26 – Teaching oneself not to despair of the mercy of Allaah, no matter how great one's worries and distress. For the way out is in Allaah’s hand. The mother of Ismaa’eel thought her son was about to die, and she started to run from one mountain to the other, looking for a solution, and it came to her from a source she could never imagine when the angel came down and struck the ground, and out came the water of Zamzam with its healing for diseases of the heart and body.
27 – The pilgrim remembers that in doing these rituals he is the guest of the most Merciful. The gathering of Hajj is not at the invitation of any government or organization or king or president, rather it is the invitation of the Lord of the Worlds Who has made it an occasion on which the Muslims meet on a footing of equality in which no one is superior to anyone else. Allaah says (interpretation of the meaning):
“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj).
That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade)”
[al-Hajj 22:27-28]
Al-Nasaa’i (2578) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The guests of Allaah are three: the warrior for the sake of Allaah, the pilgrim performing Hajj and the pilgrim performing ‘Umrah.” Classed as saheeh by al-Albaani inSaheeh al-Nasaa’i, 2464.
28 – Strengthening bonds with the believers, as represented in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “Your blood, your honour and your wealth are sacred to you as this day of yours in this month of yours in this land of yours is sacred.” Narrated by al-Bukhaari, 65; Muslim, 3180.
29 – The season of Hajj is distinguished by complete separation from the people of shirk and kufr who are forbidden to attend any part of it. It is forbidden for them to enter the Haram at any time, no matter what their purpose. Allaah says (interpretation of the meaning):
“O you who believe (in Allaah’s Oneness and in His Messenger Muhammad)! Verily, the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah, and in the Message of Muhammad) are Najasun (impure). So let them not come near Al‑Masjid Al-Haraam (at Makkah) after this year; and if you fear poverty, Allaah will enrich you if He wills, out of His Bounty. Surely, Allaah is All-Knowing, All-Wise”
[al-Tawbah 9:28]
Al-Bukhaari narrated that Abu Hurayrah said: “Abu Bakr (may Allaah be pleased with him) sent me as an announcer on that Hajj [which the Prophet (peace and blessings of Allaah be upon him) appointed Abu Bakr to lead in 9 AH], to announce on the Day of Sacrifice in Mina that after this year no mushrik might perform Hajj and no one might circumambulate the House naked.”
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhamamd and upon his family and companions.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Her period came before she reached the meeqaat, so she went to Jeddah, then she wanted to do ‘Umrah. From where should she enter ihraam?

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A woman came from Yemen with the intention of doing ‘Umrah, but before she reached the meeqaat she saw menstrual blood, so she went to Jeddah and stayed there for a week. Now she wants to do ‘Umrah. Should she enter ihraam from Jeddah or go to the meeqaat of Yalamlam and enter ihraam from there?.
Praise be to Allaah.
It should be noted that tahaarah (purity) is not a condition of ihraam, and the menstruating woman may enter ihraam for ‘Umrah or Hajj and do all the things that other pilgrims do, except for circumambulating the Ka’bah (tawaaf). It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “Asma’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr in al- Shajarah, and the Messenger of Allaah (peace and blessings of Allaah be upon him) told Abu Bakr to tell her to do ghusl and enter ihraam.” Narrated by Muslim, 1209. Women who are menstruating or bleeding following childbirth come under the same rulings. And the Prophet (peace and blessings of Allaah be upon him) told ‘Aa’ishah, when she was menstruating, to do the same as other pilgrims did, apart from tawaaf around the Ka’bah. Narrated by al-Bukhaari, 1516.
If this woman did not enter ihraam for ‘umrah when she got her period, and she passed the meeqaat without intending to do ‘Umrah, then when she reached Jeddah she decided to do ‘Umrah, then there is nothing wrong with that, and she should enter ihraam from where she is in Jeddah, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is closer than that should (enter ihraam) from where he forms the intention.” Narrated by al-Bukhaari, 1524; Muslim, 1181 – i.e., whoever is closer than the meeqaat should enter ihraam from where he is.
But if she intended to do ‘Umrah from the moment she passed or came in line with the meeqaat, but she did not enter ihraam from that point, then she has to go back and enter ihraam from the meeqaat. If she does not do that and she enters ihraam from Jeddah, then she has to offer a sacrifice and slaughter a sheep in Makkah, and distribute it to the poor and needy of the Haram.
Ibn Qudaamah (may Allaah have mercy on him) said: In conclusion, whoever passes the meeqaat without ihraam, intending to perform the rituals, has to go back to it and enter ihraam from there, if he can, whether he passed it knowingly or unknowingly, whether he knew that this is haraam or not. If he goes back to it and enters ihraam from there, then he does not have to do anything else, and we do not know of any differing opinion concerning that. This is the view of Jaabir ibn Zayd, al-Hasan, Sa’eed ibn Jubayr, al-Thawri, al-Shaafa’i and others, because he has entered ihraam from the meeqaat from which he was commanded to enter ihraam, so he does not have to do anything. But if he entered ihraam from a point closer to Makkah than the meeqaat, then he has to offer a sacrifice.
Fromal-Mughni, 3/115
And Allaah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * She reached the age of puberty and died before the time of Hajj

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His daughter reached the age of puberty and died before the time of Hajj came. Does he have to do Hajj on her behalf?
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
Did she leave any wealth behind?
If the answer is yes,
Then he should do Hajj on her behalf.
And Allaah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Changing one’smind after thinking of going on Hajj or ‘Umrah

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If one is thinking of going on holiday, and the thought of doing Umrah comes up, then if they decide not to go to Umrah, but instead to go on a holiday elsewhere, is there anything wrong in this. I have always been told that you only go to Umrah and Hajj if there is a calling and it is your time to go. Just by discussing the possibility and then not going does not mean your time is here?
Praise be to Allaah.
With regard to the obligatory Hajj, one should hasten to do it, because the Prophet (peace and blessings of Allaah be upon him) said: “Hasten to do Hajj, for no one of you knows what will happen to him.” And ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said, “Whoever dies without having done Hajj when he had the means to do so, he might as well die as a Jew or as a Christian.”
With regard to supererogatory (naafil) Hajj or ‘Umrah, a person can change his mind, and he does not sin by doing so, so long as he has not started the rituals, because Allaah says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah” [al-Baqarah 2:196]
He may choose the time that suits him; even if he has resolved to travel (for that purpose) then changes his mind, there is nothing wrong with that.

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For children, - Stories of Prayer: Power of Prayer, Supplication Prayer, Prayer Story

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A poorly dressed Muslim lady with a look of defeat on her face, walked into a grocery store. She approached the owner of the store in a most humble manner and asked if he would let her charge a few groceries. She softly explained that her husband was very ill and unable to work, they had seven children and they needed food. The grocer scoffed at her and requested that she leave his store.
Visualizing the family needs, she said: "Please, sir! I will bring you the money just as soon as I can." He told her he could not give her credit, as she did not have a charge account at his store.
Standing beside the counter was a customer who overheard the conversation between the two. The customer walked forward and told the grocer that he would stand good for whatever she needed for her family.
The grocer said in a very reluctant voice, "Do you have a grocery list?"
Muslim lady replied, "Yes sir"
"OK" he said, "put your grocery list on the scales and whatever your grocery list weighs, I will give you that amount in groceries." She hesitated a moment with a bowed head, then she reached into her purse and took out a piece of paper and scribbled something on it. She then laid the piece of paper on the scale carefully with her head still bowed.
The eyes of the grocer and the customer showed amazement when the scales went down and stayed down. The grocer, staring at the scales, turned slowly to the customer and said begrudgingly, "I can't believe it."
The customer smiled and the grocer started putting the groceries on the other side of the scales. The scale did not balance so he continued to put more and more groceries on them until the scales would hold no more.
The grocer stood there in utter disgust. Finally, he grabbed the piece of paper from the scales and looked at it with greater amazement. It was not a grocery list; it was a prayer, which said: "Ya Allah (SWT), you know my needs and I am leaving this in your hands."
The grocer gave her the groceries that he had gathered and stood in stunned silence. The Muslim lady thanked him and left the store. The customer handed a fifty dollar bill to the grocer and said, "It was worth every penny of it." Only Allah (SWT) knows how much a prayer weighs.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Is it permissible to change one’s ihraam clothes?

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When performing Hajj and staying overnight in Mina I had a "wet dream" (out of my control). When I woke up I immediately made ghusl and washed and changed my ihram. Did I do the correct thing and is my Hajj still valid?.
Praise be to Allaah.
Yes, it is permissible for the pilgrim in ihraam to change his ihraam clothes. We have previously quoted the fatwa of the Standing Committee in the answer to question no. 26722. Here we will add the fatwa of Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said:
It is permissible for the muhrim (pilgrim in ihraam) who is doing Hajj or ‘Umrah, male or female, to change the clothes in which he or she entered ihraam and to put on different clothes, if the other clothes are things which it is permissible for the pilgrim in ihraam to wear.
Al-Manhaj li Mureed al-‘Umrah wa’l-Hajj(no. 5).
And Allaah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Ruling on ‘Umrah

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Is ‘Umrah obligatory or Sunnah?.
Praise be to Allaah.
The scholars are agreed that ‘Umrah is prescribed in Islam and is an act of virtue.
They differed as to whether it is obligatory. Imam Abu Haneefah and Imam Maalik were of the view that it is Sunnah and mustahabb, but not obligatory; this was also the view favoured by Shaykh al-Islam Ibn Taymiyah.
They quoted as evidence for that the hadeeth narrated by al-Tirmidhi (931) from Jaabir, who said that the Prophet (peace and blessings of Allaah be upon him) was asked whether ‘Umrah is obligatory. He said, “No, but if you do ‘Umrah it is better.”
But this hadeeth is da’eef (weak); it was classed as da’eef by al-Shaafa’i, Ibn ‘Abd al-Barr, Ibn Hajar and al-Nawawi; by al-Albaani inDa’eef al-Tirmidhi, and by others.
Al-Shaafa’i (may Allaah have mercy on him) said: It is da’eef and cannot be used as evidence. There is nothing proven that says that ‘Umrah is a voluntary act of worship.
Ibn ‘Abd al-Barr said: This was narrated with isnaads that are not valid, and such reports cannot be used as evidence.
Al-Nawawi said inal-Majmoo’(7/6): the scholars of hadeeth are agreed that it is da’eef.
One of the things that indicate that this is da’eef is the fact that it was proven that Jaabir was of the view that ‘Umrah is obligatory, as we shall see below.
Imam al-Shaafa’i and Imam Ahmad were of the view that it is obligatory. This view was also favoured by Imam al-Bukhaari. (May Allaah have mercy on them all).
Those who say that it is obligatory quoted a number of things as evidence:
1 – The report narrated by Ibn Maajah (2901) from ‘Aa’ishah who said: “I said, ‘O Messenger of Allaah, do women have to engage in jihad?’ He said, ‘Yes, they must do jihad in which there is no fighting: Hajj and ‘Umrah,’”
Al-Nawawi said inal-Majmoo’(7/4): Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. It was also classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
The point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) saidalayhinnai.e., they must do, which means that it is obligatory.
2 – The famous hadeeth of Jibreel (peace be upon him) in which he asked the Prophet (peace and blessings of Allaah be upon him) about Islam, eemaan (faith) and ihsaan, and about the Hour and its signs. This was narrated by Ibn Khuzaymah and al-Daaraqutni from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), in which ‘Umrah was mentioned along with Hajj: “Islam means to bear witness that there is no god but Allaah and that Muhammad is the Messenger of Allaah; to establish regular prayer; to pay the zakaah; to perform Hajj and ‘Umrah to the House; to do ghusl to cleanse oneself from janaabah (impurity following sexual activity) and to do wudoo’ perfectly; and to fast Ramadaan.” Al-Daaraqutni said, “This isnaad is proven and saheeh.”
3 – The hadeeth narrated by Abu Dawood (1799) and al-Nasaa’i (2719) from al-Subay ibn Ma’bad who said: “I was a Christian Bedouin… I came to ‘Umar and said, ‘O Ameer al-Mu’mineen, I have become Muslim and I found that Hajj and ‘Umrah are prescribed for me, so I entered ihraam for them.’ ‘Umar said, ‘You have been guided to the Sunnah of your Prophet (peace and blessings of Allaah be upon him).’”
4 – The opinion of a group of the Sahaabah, including Ibn ‘Abbaas, Ibn ‘Umar and Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them all). Jaabir said, There is no Muslim for whom ‘Umrah is not obligatory. Al-Haafiz said: This was narrated by Ibn Jahm al-Maaliki with a hasan isnaad.
Al-Bukhaari (may Allaah have mercy on him) said: “Chapter: The obligation of ‘Umrah and its virtues.” Ibn ‘Umar (may Allaah be pleased with him) said: There is no one who does not have to do Hajj and ‘Umrah. Ibn ‘Abbaas said: It is mentioned together with Hajj in the Book of Allaah (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”
[al-Baqarah 2:196]
Because it is mentioned together with Hajj, this means that it is obligatory like Hajj.
Shaykh Ibn Baaz said: The correct view is that ‘Umrah is obligatory once in a lifetime, like Hajj.Fataawa Ibn Baaz, 16/355.
Shaykh Ibn ‘Uthaymeen said inal-Sharh al-Mumti’(7/9): The scholars differed concerning ‘Umrah and whether it is obligatory or Sunnah. It seems to us that it is obligatory.
It says inFataawa al-Lajnah al-Daa’imah, 11/317
The correct one of the two scholarly views is that ‘Umrah is obligatory, because Allaah says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”
[al-Baqarah 2:196]
And because of the ahaadeeth which say that.
And Allaah knows best.
See:al-Mughni, 5/13;al-Majmoo’. 7/4;Fataawa Ibn Taymiyah, 26/5;al-Sharh al-Mumti’by Shaykh Ibn ‘Uthaymeen, 7/9.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * He entered ihram for ‘umrah at the end of Sha’baan and performed it inRamadan; will he have the reward of ‘Umrah in Ramadaan?

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A man entered ihram for ‘umrah before the adhaan for Maghrib on the last day of Sha’baan, and after Maghrib it was announced that Ramadan had begun. Will his ‘Umrah be counted for him as being in Ramadan or not? In other words, he formed the intention to enter ihraam before Maghrib, and he did ‘Umrah that night, i.e., the first night of Ramadan.
Praise be to Allaah.
‘Umrah in Ramadan brings a great reward, which is the reward of Hajj.
It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said to a woman of the Ansaar: “What kept you from performing Hajj with us?” She said: We only have two camels and the father of her son and her son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said: “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in (that month) is equivalent to Hajj.”
Narrated by al-Bukhaari (1782) and Muslim (1256).
In order for the Muslim to attain that great reward, he has to enter ihram for ‘umrah and perform the rituals in the month of Ramadan. He cannot enter ihram for it on the last day of Sha’baan, even if he performs its rituals in Ramadan, and he cannot enter ihram for it in Ramadan and perform the rituals in Shawwaal.
There are two ways of performing ‘umrah that do not bring the reward of Hajj:
1 – Entering ihram for ‘umrah at the end of the month of Sha’baan and performing the rituals after the month of Ramadan begins.
2 – Entering ihram for ‘umrah before the sun sets on the last day of Ramadan and performing the rituals on the night before Eid.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
For the person who does ‘umrah in Ramadan it is essential that his ‘umrah -- from entering ihram until the end of it -- should be in Ramadan. Based on that, let us look at another example:
If a man reaches the miqaat in the last hour of Sha’baan and enters ihram for ‘umrah, then the sun sets and Ramadan begins with the setting of the sun, then he comes to Makkah and does tawaaf and saa’i and cuts his hair, can it be said that he did ‘umrah in Ramadan?
The answer is: No, because he started his ‘umrah before the month of Ramadan began.
A third example: A man entered ihram for ‘umrah before the sun set on the last day of Ramadan, and he did tawaaf and saa’i for ‘umrah on the night before Eid. Can it be said that he did ‘umrah in Ramadan?
The answer is: No, because he did not do ‘Umrah in Ramadan, as part of his ‘umrah was done outside of Ramadan. ‘Umrah in Ramadan is that which lasts from the start of ihram to the end (in Ramadan). End quote.
Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen, 21/352, 353
And Allah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * ‘Umrahis mustahabb at any time in Ramadaan

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Is ‘Umrah mustahabb during the last ten days of Ramadaan?.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) encouraged us to perform ‘Umrah in the month of Ramadaan. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”
This includes all of Ramadaan, not just the last ten days.
And Allaah knows best.

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Hajj & Umrah, - * Great Benefits ofa Great Obligation

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Allaah The Almighty has sanctified Makkah, protected it and bestowed men, animals and plants with complete security within the borders of its sanctuary. Allaah The Almighty Says )what means(:}“Indeed, the first House )of worship( established for mankind was that at Bakkah )i.e., Makkah( – blessed and a guidance for the worlds. In it are clear signs )such as( the standing place of Abraham. And whoever enters it )i.e., the Haram( shall be safe. And )due( to Allaah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves )i.e., refuses( – then indeed, Allaah is free from need of the worlds.'”{]Quran, 3: 96-97[
Hajjwhich is greater than any other social gathering,was ordained as a means of uniting all the brothers in faith. They assemble there in answer to the call of Prophet Ibraaheemed, whom Allaah The Almighty commanded thus:}…“Do not associate anything with Me and purify My House for those who perform tawaaf )circumambulation of the Ka’bah( and those who stand )in prayer( and those who bow and prostrate. And proclaim to the people the Hajj )pilgrimage(; they will come to you on foot and on every lean camel; they will come from every distant pass – That they may witness )i.e., attend( benefits for themselves and mention the name of Allaah on known )i.e., specific( days over what He has provided for them of )sacrificial( animals. So eat of them and feed the miserable and poor.’”{]Quran, 22: 26-28[
Hajjhas countless benefits which all aim at improving one’s life in this world and the next, elevating theUmmah)Muslim nation( and winning the pleasure of Allaah The Almighty.Hajjpromotes solidarity amongst Muslims, unites them and mends the broken relationships between them. This is important, as it preserves the Islamic brotherhood that is highly extolled and blessed by Allaah The Almighty, Who Says )what means(:}The believers are but brothers{]Quran, 49: 10[ Strengthening this brotherhood is what keeps theUmmahunited so it can stand strong and formidable in the face of tribulations and in order to achieve glory, power and succession in the land, as promised by Allaah The Almighty, when He Says )what means(:}Allaah has promised those who have believed among you and done righteous deeds that He will surely grant them succession )to authority( upon the earth just as He granted it to those before them and that He will surely establish for them )therein( their religion which He has preferred for them and that He will surely substitute for them, after their feat, security, )for( they worship Me, not associating anything with Me. But whoever disbelieves after that – then those the defiantly disobedient.{]Quran, 24: 55[
Hajjalso aims at liberating a person from worshipping created beings to worshipping Allaah The Almighty alone. Therefore, it is not proper for a Muslim, after he has responded to the call of Allaah The Almighty, to then respond to the call ofShaytaan)Satan(, who invites to disunity among the Muslims. The Muslim should also not adopt the rites of other than those of Islam, which he proclaimed in the sites of forgiveness and mercy, and at the House of Allaah The Almighty, to avoid being like those who apostatize and break their covenant with Allaah The Almighty.
Fear Allaah The Almighty during yourHajjand focus on its main goal. Endeavor to make the best of it by witnessing the actual benefits ofHajjthat are embodied in acts of worship. This will bring you closer to your Lord and promote unity among Muslims, consequently removing the feelings of aggression that Muslims are now experiencing in many countries. Allaah says which means:}Hajj is )during( well-known months, so whoever has made Hajj obligatory upon himself therein )by entering the state of Ihraam(, there is )to be for him( no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allaah knows it. And take provisions, but indeed, the best provision is fear of Allaah. And fear Me, O you of understanding.{]Quran, 2: 197[
One should ponder and contemplate over the benefits ofHajj. Allaah The Almighty ordainedHajjand ordered Ibraaheemto proclaim it amongst people so they could witness its benefits. Otherwise, how could theUmmahhope to achieve its objectives if it turns away from them?

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Hajj & Umrah, - * Extra Virtues if the Day of Arafah Falls on a Friday

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The day of ‘Arafah precedesYawm An-Nahr)the Day of Sacrifice(, and involves standing before, and supplicating and repenting to Allaah.Tawaaf)circumambulation of theKa’bah( after standing on ‘Arafaatis called ‘the VisitingTawaaf’because, having been purified of their sins, Allaah The Almighty permitted the people to visit His House on the Day of Sacrifice.
This day has been honoured by the fact that Allaah swore by it in His Book, as He Says )what means(:}“By the dawn. And )by( ten nights. And )by( the night when it passes.”{]Quran, 89: 1-3[The day of‘Arafahis the day on which Allaah took the covenant from the children of Aadam and they testified to His Oneness.Ibn ‘Abbaasnarrated that the Prophet,, said:“Allaah took the covenant from children of Adam on the day of ‘Arafah, and He brought forth from their loins their descendants and then scattered them and spoke to them asking: “Am I not your Lord?””]Quran, 7: 172[ ]Ahmad[
If the day of ‘Arafah coincides with Friday then it will have extra virtue for several reasons:
·The best two days are combined.
·There is an hour onJum’uahduring which supplications are definitely accepted. Naturally, the people on ‘Arafaat would certainly be supplicating at that hour.
·The size of the congregation would be increased, because the gathering of people for on ‘Arafaat would coincide with that of those around the world who come to attend theJumu’ahsermon. This means having a greater number of people supplicating simultaneously.
·Joining the two days of ‘EedsinceJumu’ahis the weekly ‘Eedand ‘Arafaatis like ‘Eedfor those who are there )due to the gathering of the people, the descent of the mercy of Allaah The Almighty and the joy of the pilgrims(.
·Joining theShaahid )Jumu’ah(and theMash-hood )‘Arafaat(.Abu Hurayrah,narrated that the Prophet,, said regarding the Saying of Allaah The Almighty )which means(:}“And by the witnessing day )Shaahid( and the witnessed day )Mush-hood(”{]Quran, 85: 3[that,“‘Shaahid’ is Jumu’ah, and ‘Mash-hood’ is‘Arafaat.”)Ibn Al-Qayyim(.
·This occurred when the Prophet,, performed hisHajj.
·It coincides with the day when Allaah perfected His religion for His believing slaves and completed His favor upon them. This is proved by a narration inSaheeh al-Bukhaari, which was affirmed by ‘Umar ibn al-Khattaabwho said:"I know the day which it ]Quran, 5: 3[ was revealed, and the place in which it was revealed. It was revealed to the Messenger of Allaah )peace and blessings of Allaah be upon him( in ‘Arafah, on a Friday, when we were standing with him in ‘Arafah."
Making up for shortcomings during the Hajj:
The people who are unable to performHajj, and miss standing on ‘Arafaatshouldfulfil all the other rights of Allaah The Almighty, and those who could not spend the night in Muzdalifah should pledge to obey Allaah The Almighty in all other matters.
Other than this, those who could not slaughter their sacrificial animals should give up their whims and desires, and those who could not reach the House of Allaah should supplicate to Allaah The Almighty, Who is nearer )in knowledge( than one’s jugular vein. Allaah The Almighty legislated righteous acts for those who could not make it to ‘Arafaat, such as fasting on that day. Abu Qataadah narrated that the Prophet,, said:“Fasting it )‘Arafaat( expiates the sins of the previous and the coming year.”]Muslim[One can fast that day alone, even if it means singling out Friday for fasting.
Fasting the days of the eleventh, twelfth and thirteenth ofThul-Hijjahis prohibited, except for those who cannot sacrifice. Ibn ‘Umarsaid,“No permission was given to fast these days except for those who could not afford the sacrifice.”]Al-Bukhaari[ The majority of scholars have said,“This ruling applies to those in Hajj and others.”
Moreover, it is aSunnah)Prophetic tradition( to reciteTakbeer)say “Allaahu Akbar”(on these days, particularly after the obligatorySalah)prayer( starting withFajr)dawn prayer( of the day of‘Arafahfor those who are not performingHajj, andThuhr)afternoon prayer( of the day of sacrifice for those performing theHajj; both continue until the last day )the thirteenth(.

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Hajj & Umrah, - * Hajj: A Once in a Lifetime Obligation

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Acts of worship vary in relation to time. An act of worship is either an annual obligation such as fasting the month ofRamadan, or a weekly obligation such as the Friday prayer, or a daily obligation such as the five prayers, or it is obligatory only once in a lifetime, and that isHajj.
When a person tries to figure out the reasons behind imposingHajjonly once in a lifetime, he may wonder whether this is only for the sake of facilitation or for another reason. Facilitation may be the reason, however what is certain is thatHajjinvolves many lessons and great teachings and if the Muslim understood them well, they would be sufficient for him and he would not need to performHajjagain. That is why one is not obliged to performHajjover and over again as long as the first time is sufficient if it was performed as Allaah The Almighty wishes and likes. Nevertheless, it is recommended that the Muslim performHajjafter that as many times as possible to internalize these lessons and such teachings in his soul until they become like inborn traits. In such a case, Allaah The Almighty would encompass His slave in His Mercy and engulf him in His Bounty.
The ultimate purpose ofHajjis to achieve untaintedTawheed)monotheism(:
Devotion to Allaah The Almighty and acknowledging His Oneness is the essence ofHajjas explicitly stated in theHadeethin which the Prophet,, said:“Whoever performs Hajj for the Sake of Allaah…”, i.e. when one performsHajj, he does so for the Sake of Allaah The Almighty to provide proof of the deep-rooted monotheism in his heart. One can easily recognize that confirmation of monotheism is the essence ofHajjsince its legislation at the time of Ibraaheem )Abraham(and throughout all its rites from beginning to end. Allaah The Exalted Says )what means(:}And ]mention, O Muhammad[, when We designated for Abraham the site of the House, ]saying[, "Do not associate anything with Me and purify My House for those who perform Tawaaf...{]Quran 22:26[
Al-Qurtubicommented on this verse saying,"This verse rebukes the polytheists who live in the neighborhood of the Sacred House, because adherence to and preservation of monotheism was the condition that was imposed on their father and his offspring, including you, but you did not meet this condition; and instead associated others with Allaah The Almighty."
Therefore, the polytheists are forbidden from approaching the Holy House, as Allaah The Exalted Says )what means(:}O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram after this, their ]final[ year. And if you fear privation, Allaah will enrich you from His bounty if He wills. Indeed, Allaah is Knowing and Wise.{]Quran 9:28[
The pilgrim commences hisHajjby acknowledgingTawheed)Oneness of Allaah The Almighty( when he saysTalbiyah:“Labbayka Allaahuma Labbayk, Labbayka La Shareeka Laka Labbayk, Inna Al-hamda wan-Ni‘mata, Laka wal-mulk, La Sharika Lakk )Here I am, O Allaah! Here I have come. Here I have come; there is no partner with You. Verily, praise, blessing and Kingdom are Yours. There is no partner with You(.”
The Muslim is also required to make frequentThikr, TalbiyahandTahleel)saying, “Laa Ilaaha Illa Allaah)There is none truly worthy of worship but Allaah(”(. He should also makeTakbeerwhile throwing the Jamaraat )pebbles(. When he intends to return to his country after finishingHajj, he should return to the Sacred House to perform the FarewellTawaafalong with makingThikr,supplication,TahleelandTakbeeras much as possible. Hence, the pilgrim startsHajjby acknowledging the Oneness of Allaah The Almighty and concludes with the same thing.
Then comes devotion, i.e. to make this act of worship sincerely for the sake of Allaah The Almighty, far removed from ostentation, seeking fame or good reputation. The Prophet,, said:“Allaahumma haathihi hijjatun la riyaa’a feeha wa la sum‘ah )O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation(.”
Things that invalidate and blemishHajj:
Sexual intercourse and sins adversely affect the desired reward ofHajj.Sexual intercourse invalidatesHajj,and so does foreplay, kissing, and sexual speech in the presence of women.
Allaah The Exalted Says )what means(:}so whoever has madeHajj obligatory upon himself therein ]by entering the state of Ihraam[, there is ]to be for him[ no sexual relations and no disobedience and no disputing during Hajj.{]Quran 2:197[
Abu Bakr Al-Jassaas commented on this verse saying,
In this verse, Allaah The Almighty commanded the pilgrim to guard his private parts and tongue from all sins and acts of disobedience. Indeed, sins are prohibited before entering the state of Ihraam, but Allaah The Almighty Stated that they are especially prohibited during Ihraam to stress the great status of the state of Ihraam and to confirm that the punishment of the sins that are committed during the state of Ihraam are more severe.
The greatness ofHajjcannot be compatible with committing sins or vices by the pilgrim. Hence, the pilgrim must purify himself by refraining from committing any sin so as to refine his soul and habituate it to abandon its bad habits. In this way, the pilgrim will emancipate himself from evil desires, and will perfect his soul with noble manners and good behavior.
The reward of the pilgrim:
What a great reward it is to receive forgiveness of all sins! The Muslim would return sinless after performingHajjas legislated and directed by Allaah The Almighty and His Messenger,. He will return to his house after performingHijrahandJihaad, and after disassociating himself from the polytheists, and showing kindness to the poor and the needy. He will be far from sins just as he was on the day his mother gave birth to him, a clear white slate untainted by any blemish. Ibn Hajarsaid,“The words ‘as he was on the day his mother gave birth to him,’mean without any sin. Apparently, this means forgiveness of minor and major sins and their consequences.”
This great gift is indeed more valuable than the whole earth full of gold, as it means that the pilgrim has been secured from the repercussions of his previous sins and misdeeds. Thus, the pilgrim should prepare himself for the future to make sure that his record of deeds remains clean. Allaah The Almighty Says )what means(:}The Day every soul will find what it has done of good present ]before it[{]Quran 3:30

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Etiquette of travelling to Hajj and elsewhere

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Is there a particular etiquette that the traveller should pay attention to, especially when travelling to Hajj?.
Praise be to Allaah.
There are many points of etiquette to be followed by the traveller, which the scholars have compiled. One of those who compiled these rulings well was al-Nawawi (may Allaah have mercy on him), in his bookal-Majmoo’(4/264-287), where he mentions sixty-two points of etiquette. We will mention some of them in brief, and anyone who wants to know more may consult the writings of al-Nawawi (may Allaah have mercy on him).
He said:
Chapter on the etiquette of travelling:
This is an important topic, for which there is a great need.
Our aim here is to refer to this etiquette in brief.
1 – When a person wants to travel, it is mustahabb for him to consult those whose religious commitment, experience and knowledge he trusts about travelling at that time. The one who is consulted must be sincere in offering advice and avoid being influenced by whims and desires. Allaah says (interpretation of the meaning):
“and consult them in the affairs”
[Aal ‘Imraan 3:159]
The saheeh ahaadeeth indicate that the people used to consult the Prophet (peace and blessings of Allaah be upon him) with regard to their affairs.
2 – Once he has decided to travel, the Sunnah is to seek Allaah’s guidance by praying istikhaarah. So he should pray two rak’ahs of non-obligatory prayer, then recite the du’aa’ of istikhaarah.
3 – If he has decided to travel for Hajj or jihad or any other purpose, he should start by repenting from all sins and makrooh actions, and he should put right any wrongs he has done towards people and pay off whatever he can of the debts he owes them; he should also return anything that has been entrusted to him and seek forgiveness from anyone with whom he has any dealings or friendship. He should write his will and have it witnessed, and he should appoint someone to pay off the debts that he was not able to pay. He should also leave with his family and those on whom he is obliged to spend enough funds to cover their needs until he returns.
4 – He should seek to please his parents and those whom he is obliged to honour and obey.
5 – If he is travelling for Hajj or jihad or any other purpose, he should strive to ensure that his funds are halaal and free from any suspicion. If he goes against this and goes for Hajj or jihad with wealth that has been seized by force, he is a sinner and although his Hajj or jihad may be outwardly valid, it will not be a proper Hajj (Hajj mabroor).
6 – It is mustahabb for the one who is travelling to Hajj or for any other purpose for which provision is carried to take a great deal of provision and money with him, so that he can share them with those who are in need. His provisions should be good (i.e., halaal), because Allaah says (interpretation of the meaning):
“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it”
[al-Baqarah 2:267]
He should give willingly so that it will be more likely to be accepted.
7 – If he wants to travel for Hajj or jihad, he should learn about how they are to be done, for no act of worship is valid if done by one who does not know it properly. It is mustahabb for the one who wants to do Hajj to take with him a clear book about the rituals which also speaks about their aims, and he should read it constantly and often throughout his journey, so that it will become fixed in his mind. Hence there is the fear that for some of the common folk, their Hajj will not be valid because they fail to fulfil one of the conditions and so on. And some of them may imitate some of the common folk of Makkah, thinking that they know the rituals properly and thus being deceived by them. That is a serious mistake. Similarly in the case of one who is going out for jihad etc, it is recommended for him to take a book which speaks of what he needs to know, and the warrior should learn what he needs to know about fighting and the du’aa’s to be said at that time, and the prohibitions on treachery, killing women and children, and so on. The one who is travelling for the purpose of trade should learn what he needs to know about buying and selling, which transactions are valid and which are invalid, what is halaal and what is haraam, and so on.
8 – It is mustahabb for him to seek a companion who desires good and hates evil, so that if he forgets, he can remind him, if he remembers, he can help him, and if he happens to be a man of knowledge, he should stick with him, because he will help him to avoid bad attitudes such as boredom with travel and he can help him to maintain a noble attitude and encourage him to do so.
He should also be keen to please his companion throughout the journey. Each of them should put up with the other and view his companion with respect, and be patient with whatever he may do at some times.
9 – It is mustahabb for him to bid farewell to his family, neighbours, friends and all his loved ones. He should bid them farewell and he should say to each of them: “I place your religion, your faithfulness and the ends of your deeds in the trust of Allaah.” The one who is staying behind should say to the traveller: “May Allaah bless you with taqwa and forgive you your sins and make goodness easy for you wherever you are.”
10 – It is Sunnah to say the following du’aa’ when leaving the house:Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah. Allaahumma inni a’oodhu bika min an adilla aw udalla aw azilla aw uzalla aw azlima aw uzlama aw ajhala aw yujhal ‘alayya(In the name of Allaah, I put my trust in Allaah and there is no power and no strength except with Allaah. O Allaah, I seek refuge with You lest I should stray or be led astray, or slip or be tripped, or do wrong or be wronged, or behave foolishly or be treated foolishly).”
11 – The Sunnah when leaving one's house and wanting to get up on one's mount is to sayBismillah. Then when he has mounted it he should say: “Al-hamdu Lillaah illadhi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon(In the name of Allaah… All praise be to Allaah 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.” Then he should sayAl-hamdu Lillaah(praise be to Allaah) three times andAllaahu akbar(Allaah is most Great) three times, then, “Subhaanaka inni zalamtu nafsi faghfir li innahu la yaghfir ul-dhunooba illa anta(Glory be to You, verily I have wronged myself, so forgive me, for surely no one can forgive sins except You).”
And: “Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl. Allaahumma inni a’oodhu bika min wa’tha’ al-safar wa ka’aabat al-manzar wa su’ al-munqalib fi’l-maali wa’l-ahl(O Allaah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allaah, facilitate our journey and let us cover its distance quickly. O Allaah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family. O Allaah, I seek refuge with You from the difficulties of travel, from having a change of heart and from being in a bad predicament, and I seek refuge with You from an ill-fated outcome with regard to wealth and family).” When returning the same words are recited with the following addition: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon(Returning, repenting, worshipping and praising our Lord).”
12 – It is mustahabb to travel with a group of people, because of the hadeeth of ‘Umar (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the people knew what I know about being alone, no one would ever travel alone at night.” Narrated by al-Bukhaari.
13 – It is mustahabb for the group to appoint the best and wisest of their number as their leader, and to obey him, because of the hadeeth of Abu Sa’eed and Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When three people set out on a journey, let them appoint one of their number as their leader.” A hasan hadeeth narrated by Abu Dawood with a hasan isnaad.
14 – It is mustahabb to set out at the end of the night, because of the hadeeth of Anas who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should travel at the end of the night (or throughout the night) because it is easier to cover a greater distance at night.” This was narrated by Abu Dawood with a hasan hadeeth. It was also narrated by al-Haakim who said: it is saheeh according to the conditions of al-Bukhaari and Muslim.
15 – He should adopt a kind and good attitude, and avoid arguing or pushing and shoving people on the road. He should guard his tongue against insults, backbiting, cursing his mount or any other kind of foul speech.
16 – It is mustahabb for the traveller to say takbeer when going up a rise in the land and to say tasbeeh when going down into valleys and the like.
17 – If he sees a village or town that he wants to enter, it is mustahabb for him to say: “Allaahumma as’aluka khayraha wa khayra ahliha wa khayra ma fiha wa ‘a’oodhu bika min sharriha wa sharri ahliha wa sharri ma fiha(O Allaah, I ask You for its goodness, the goodness of its people and the goodness of what is in it, and I seek refuge with You from its evil, the evil of its people and the evil of what is in it).”
18 – It is mustahabb for him to make du’aa’ most of the time when travelling, because his du’aa’ will be answered.
He should try to remain in a state of purity and to pray on time. Allaah has made it easy by allowing tayammum and joining and shortening of prayers.
20 – The Sunnah when stopping in a place is to say what was narrated by Khawlah bint Hakeem, who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop then says: ‘A’oodhu bi kalimaat Allaah il-taammati 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.” Narrated by Muslim.
21 – It is mustahabb for a travelling group to camp close to one another and not to be scattered or separated needlessly, because of the hadeeth of Abu Tha’labah al-Khushani (may Allaah be pleased with him) who said: When the people stopped in a place, they would scatter in the mountain passes and valleys. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your scattering in these mountain passes and valleys is something from the Shaytaan.” After that, they never stopped in any place without being close together. Narrated by Abu Dawood with a hasan isnaad.
22 – The Sunnah for the traveller is that when he has done what he set out to do, he should hasten to return to his family, because of the hadeeth of Abu Hurayrah, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Travel is a kind of torment, which keeps one of you from his food and drink. When one of you has finished what he set out to do, let him hasten back to his family.” Narrated by al-Bukhaari and Muslim.
23 – The Sunnah is to say when returning from a journey that which is narrated in the hadeeth of Ibn ‘Umar, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when he came back from a campaign or from Hajj and ‘Umrah, he would say takbeer on every high ground three times, then he would say, ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Aayiboona taa’iboona ‘aabidoona, saajidoona li rabbina haamidoon. Sadaqa Allaahu wa’dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah
(There is no god but Allaah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is Able to do all things. Returning, repenting, worshipping, prostrating to our Lord and praising Him. Allaah fulfilled His promise, granted victory to His slave and defeated the confederates Alone). Narrated by al-Bukhaari and Muslim.
It was narrated that Anas said: We came back with the Prophet (peace and blessings of Allaah be upon him), and when we reached the outskirts of Madeenah he said: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon(Returning, repenting, worshipping and praising our Lord).” And he kept saying that until we came to Madeenah. Narrated by Muslim.
24 – The Sunnah when returning home is to start by going to the mosque that is nearest one's home and praying two rak’ahs with the intention of offering salaat al-qudoom (the prayer of arrival), because of the hadeeth of Ka’b ibn Maalik, according to which the Prophet (peace and blessings of Allaah be upon him), when he came back from a journey, would start by going to the mosque where he would pray two rak’ahs and then sit down. Narrated by al-Bukhaari and Muslim.
25 – It is mustahabb to make food for the returning traveller, whether it is made by the traveller himself or by someone else for him, as indicated by the hadeeth of Jaabir (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when he came back to Madeenah from a journey, would slaughter a camel or a cow. Narrated by al-Bukhaari.
26 – It is haraam for a woman to travel without a mahram unnecessarily, whether that is a long or a short distance, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman who believes in Allaah and the Last Day to travel for the distance of one day and one night except with a mahram.” Narrated by al-Bukhaari and Muslim.
End quote from al-Nawawi.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The etiquette of travelling for Hajj is divided into two categories: obligatory and mustahabb. The obligatory etiquette means that the traveller should fulfil all the obligations and pillars (essential parts) of Hajj, and avoid the things that are forbidden in ihraam in particular, and the things that are forbidden in general, whether they are forbidden in ihraam or when not in ihraam, because 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 Hajjtherein (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]
The mustahabb etiquette when travelling for Hajj is for a person to do all the things that he should do, such as being generous to people, serving his brothers, putting up with their annoyance, not retaliating to mistreatment, and being kind to them, whether that is after he puts on the ihraam or before, because this etiquette is sublime and good, and is required of every believer at all times and in all places. There are also other points of etiquette that has to do with the act of worship, such as doing Hajj in the most perfect manner and striving to do it with the proper etiquette in both word and deed.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Hastening to fulfil the obligation of Hajj

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Is it permissible for me to delay doing the obligation of Hajj for one or two years? I meet the conditions of being able to do Hajj, but I want to visit my family and my wife from whom I will have been absent for two years if I do Hajj this year. It will not be easy for me to visit my family and do Hajj as well; I can either go for Hajj or visit my family and delay Hajj. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
The Muslim should hasten to fulfil the duty of Hajj when he is able to do it, because he does not know what will happen to him if he delays it. Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:97]
And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Hasten to do Hajj – meaning the obligatory Hajj – for none of you knows what will happen to him.” Narrated by Imam Ahmad (may Allaah have mercy on him), 1/314; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 990.
And Allaah is the Source of strength.

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