Pilgrimage, & Dought & clear, - * Tawaaf (circumambulation of the Ka‘bah) when one is uncertain about one’s state of purity

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Is it valid to perform tawaaf al-wadaa‘ (farewell tawaaf) when I am not certain as to whether I am in a state of purity? Praise be to Allah, I performed the obligatory Hajj for the first time this year, but I am not sure about one of the rituals, namely the farewell tawaaf. I did the farewell tawaaf on the Thursday, but I had been sleeping in the Haram since Wednesday. When I went to sleep I was in a state of purity, praise be to Allah, but when I woke up at dawn on Thursday and went to do wudoo’, I was not sure whether I was junub (in a state of major impurity) or not, because a very small amount of maniy (semen) may have come out, but I could not be sure. I could not be certain, hence I checked carefully so that I could be certain, to the extent that I checked the private part itself and not just the garment – I apologise for the expression – and I thought that there was nothing there, but I found there was some semen on my garment, although I am not certain about that either, because it may have been an old mark on the garment. The point is that I did not do ghusl; I only did wudoo’ and I prayed Fajr and did the farewell tawaaf, and I went back to Riyadh, where I work. Is the fact that I did not do ghusl in order to be on the safe side regarded as neglect of my religious duty and bad etiquette towards Allah? Should I have taken a new garment with me to do ghusl after waking up – whether I was junub or not – especially since this often happens to me with regard to janaabah. What is the ruling of the validity of my Hajj?
Praise be to Allah.
Firstly:
Tawaaf without being in a state of purity is a topic concerning which there is a difference of opinion among the fuqaha’. The view of the majority of scholars is that tawaaf without wudoo’ is invalid.
This has been discussed previously in the answer to question no. 34695
Secondly:
What happened in your case of uncertainty as to whether you were junub or not does not affect anything, because you are not certain that semen had come out. The basic principle concerning purity is that it is not rendered invalid unless there is something to prove that.
An-Nawawi (may Allah have mercy on him) said: If a person is certain that he was in a state of purity and is uncertain as to whether it has been rendered invalid, then he is still in a state of purity because certainty cannot be cancelled out by uncertainty.
End quote fromal-Majmoo‘, 1/331
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a person is certain that he was in a state of purity, and is uncertain as to whether it has been rendered invalid, then he should proceed on the basis of certainty. This is general in application and has to do with the things that necessitate ghusl or wudoo’.
Then he gave an example and said: A man woke up and noticed some wetness on him, but he did not see an erotic dream and he is not sure whether it is maniy or not? He does not have to do ghusl when he is uncertain.
End quote fromash-Sharh al-Mumti‘, 1/190
Based on that, your tawaaf is valid and there is no blame on you for what you did.

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Pilgrimage, & Dought & clear, - * She tried to work out where tawaaf ended, but she is not sure precisely where the Black Stone is, and she is asking whether her tawaaf was valid

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I visited Makkah in Ramadan and I have some questions that have been on my mind concerning the validity of my ‘umrah, and I hope that you can answer me as quickly as possible, may Allah reward you with good. Please publish my question on your website so that others may benefit.
~1~
The line was removed, hence for this reason and because of the severe crowding, we were unable to figure out exactly where the Black Stone is. Hence I did tawaaf and so on to the best of my ability. Is this action valid?
~2~
My mahram cut my hair after I had performed ‘umrah, but he did not do ‘umrah himself. Is that acceptable?
Praise be to Allah.
Whoever circumambulates the Ka‘bah seven times, from the Black Stone to the Black Stone, his tawaaf is valid, but if he fell short of that, even by one footstep, then his tawaaf is not valid.
An-Nawawi (may Allah have mercy on him) said: If any of the seven circuits remains incomplete, then his tawaaf is not valid, regardless of whether what was omitted was small or great, and whether he is now in Makkah or in his homeland, but he is not obliged to offer a compensatory sacrifice. This is our view and it is the view of the majority of scholars.
End quote fromSharh al-Muhadhdhab(8/29)
Al-Hajjaawi said inaz-Zaad: Whoever omits anything of tawaaf, it is not valid.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
“Anything” includes even if he omitted one step or one handspan of tawaaf; in that case it is not valid.
End quote fromash-Sharh al-Mumti‘(7/249)
Secondly:
In order for tawaaf to be valid, it is not essential that the individual stand on the line, whether at the beginning or end of tawaaf. Rather if he comes in line with the Black Stone, then goes around seven times from the Black Stone to the Black Stone, then his tawaaf is valid.
Al-Hajjaawi said inZaad al-Mustaqni‘: Then he should come in line with the Black Stone with all of his body.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: I have my reservations about the idea of coming in line with it with all of the body, because it seems that what the Sahaabah (may Allah be pleased with them) did is that when they came in line with it, that was either with the entire body or with the right side of the body or the left side, and the matter is not so strict. But according to the fuqaha’ this is essential. But then there is a problem: how is one to do that precisely? According to the author, the entire body must come in line with the Black Stone. However the correct view is that that is not obligatory and that if he comes in line with it, even if that is only with part of his body, then that is sufficient. This was the view of Shaykh al-Islam, and there is no need to come in line with it with all of the body, although if that is possible then it is undoubtedly preferable.
End quote fromash-Sharh al-Mumti‘.
Based on that, if the matter is as you describe, that you tried hard to figure out where the Black Stone is, and you did the best you could, then it does not appear to be the case that you have to do anything further, so long as you completed seven circuits from the Black Stone to the Black Stone, even if it so happened that you made a slight error at the beginning or end of one of these circuits, so long as you started tawaaf and ended it in line with the Black Stone, to the best of your knowledge.
Thirdly:
With regard to your saying that your mahram cut your hair, there is nothing wrong with that. What is required is cutting the hair after finishing tawaaf and sa‘i. Whoever did that, it is a valid, whether he was in ihram for Hajj or ‘Umrah or not, if he was one of your mahrams.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a woman cuts her hair herself, or a man shaves his head himself, or someone who is in ihram shaves it, or someone who is not in ihram shaves it, all of that is acceptable.
End quote fromMajmoo‘ al-Fataawa(22/483).
And Allah knows best.

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Pilgrimage, & Dought & clear, - * Is it proven that all the Prophets (peace be upon them) performed Hajjto the Ka‘bah?

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All praises, thanks, devotions and worship for Allah and only Allah, the one and only God. May the peace and blessings be upon our master Muhammad sal'Allah alayhe wasallam, his family, his offspring, his companions and all those who follow him till the end of time.
Dear shaykh I want to know if all the prophets that Allah send for the mankind performed Haj and if Issa (AS) after his return to Earth will perform Haj? Is there any hadith indicating this?
Praise be to Allah.
The scholars differed concerning this matter. It was said that all the Prophets (peace be upon them) performed Hajj to the Ka‘bah, from Adam to Muhammad (blessings and peace of Allah be upon him).
Abu’l-Ma‘aali al-Juwayni (may Allah have mercy on him) said inNihaayat al-Matlab(4/125):
it was said that the first one who performed Hajj to the Ka‘bah was Adam (peace be upon him), and it was said that there is no Prophet who did not perform Hajj to this House. End quote.
Ibn Hajar al-Haythami (may Allah have mercy on him) said inal-Fataawa al-Fiqhiyyah(2/120):
There is no Prophet who did not perform Hajj to the Ka‘bah. This is contrary to the view of those who made an exception in the case of Hood and Saalih. End quote.
Ibn ‘Allaan (may Allah have mercy on him) said:
Ibn Ishaaq said: Allah did not send any Prophet after Ibraaheem but he performed Hajj. Others stated that there was no Prophet who did not perform Hajj.
End quote fromDaleel al-Faaliheen(7/17)
It was narrated from Ibn Abi Labeed that Muhammad ibn Ka‘b – or someone else – said:
Adam performed Hajj and the angels met him and said: May Allah accept your Hajj rituals, O Adam.
Al-Bidaayah wa’n-Nihaayah(2/299)
· It was also said that all of the Prophets performed Hajj to the Ka‘bah except Saalih and Hood (peace be upon them both)
Ibn Ishaaq said inas-Seerah(p. 95):
A trustworthy man from among the people of Madinah narrated to me that ‘Urwah ibn az-Zubayr said: There is Prophet who did not perform Hajj to the Ka‘bah, apart from Hood and Saalih. Nooh performed Hajj. When the earth was flooded, the same happened to the Ka‘bah as happened to the rest of the earth, and the Ka‘bah was on top of a reddish hill. Then Allah sent Hood, but he was distracted by the affairs of his people, until Allah took his soul in death, and he did not perform Hajj until he died. Then Allah sent Saalih, but he was distracted by the affairs of his people, so he did not perform Hajj until he died. When Allah, may He be glorified and exalted, instructed Ibraaheem to call mankind for Hajj, then (after that) there was never any Prophet who did not perform Hajj.
A shorter version was also narrated by al-Bayhaqi (5/288) from ‘Urwah ibn az-Zubayr, who said: There is no Prophet who did not perform Hajj to the Ka‘bah, except Hood and Saalih.
Ibn Katheer (may Allah have mercy on him) said: We have previously mentioned their Hajj. What is meant is Hajj to that place, even if there was no structure there. And Allah knows best.
End quote fromal-Bidaayah wa’n-Nihaayah(2/299)
· It was also said that seventy-five of the Prophets performed Hajj to the Ka‘bah
It was narrated that Mujaahid said: Seventy-five of the Prophets all circumambulated the House.
End quote fromAkhbaar Makkah(1/45)
· It was said that every Prophet after Ibraaheem (peace be upon him), the Close Friend (Khaleel) of Allah, performed Hajj to the Ka‘bah
Al-Azraqi (may Allah have mercy on him) said inAkhbaar Makkah(1/43):
He mentioned the Hajj of Ibraaheem (peace be upon him), his proclamation of the Hajj, the Hajj of Prophets after him, and his circumambulation (tawaaf) and that of the Prophets after him.
Then he narrated that Ibn Ishaaq said: Ibraaheem (peace be upon him) used to perform Hajj every year on al-Buraaq. He said: And after that the Prophets and the nations performed Hajj.
The best of these reports in terms of isnaad is that which says that seventy Prophets performed Hajj to the Ka‘bah.
At-Tabaraani narrated inal-Mu‘jam al-Kabeer(12283) from Ibn ‘Abbaas who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Seventy Prophets prayed in Masjid al-Khayf, including Moosa. It is as if I can see him, wearing two qatwaani garments, in ihram, riding one of the camels of Shanu’ah with a bridle of twisted palm fibre”
Classed as hasan by al-Albaani inSaheeh at-Targheeb(1127)
It was narrated that Abu Moosa (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Seventy Prophets passed by ar-Rawha’, including the Prophet of Allah Moosa (peace be upon him), barefoot and wearing abayahs, heading towards the Ancient House of Allah.”
Al-Mundhiri (may Allah have mercy on him) said:
It was narrated by Abu Ya‘la and at-Tabaraani, and there is nothing wrong with its isnaad. It was also narrated by Abu Ya‘la from the hadeeth of Anas ibn Maalik.
End quote fromat-Targheeb wa’t-Tarheeb(2/118)
Muhammad ibn Ishaaq said: Someone whom I trust narrated to me from ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that he said: Seventy Prophets travelled the valley of ar-Rawha’ as pilgrims.
End quote fromAkhbaar Makkahby al-Azraqi (1/49)
Ahmad narrated inaz-Zuhd(p. 34) from Mujaahid who said: Seventy Prophets performed Hajj to the Ka‘bah, including Moosa ibn ‘Imraan (peace be upon him).
The fact that the sound reports mention this number does not rule out the possibility that others also performed Hajj. All that may be said is that there is no marfoo‘, saheeh hadeeth that speaks of any others, as far as we know. So we stick to what is mentioned in the saheeh Sunnah, and with regard to anything other than that, we neither affirm it nor deny it. There is no great benefit in knowing about that. What the Muslim should do, if he has performed Hajj, is praise Allah, and if he has not performed Hajj then he should try hard to do so, and ask Allah to make it easy for him.
Secondly:
It is proven that ‘Eesa (peace be upon him) will come down at the end of time, and that he will enter ihram for Hajj or ‘Umrah or both.
Muslim (1252) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “By the One in Whose hand is my soul, the son of Maryam will certainly enter ihraam in the valley of al-Rawha’, as a pilgrim performing Hajj or ‘Umrah, or both.”
It was also narrated by Ibn Hibbaan (6820) under the heading, “Reports which state that ‘Eesa ibn Maryam will perform Hajj to the Ancient House after he kills the Dajjaal.”
“Enter ihram” means that he will recite the Talbiyah for Hajj or ‘Umrah or both together.
“The valley of ar-Rawha’” is a place between Makkah and Madinah.
An-Nawawi (may Allah have mercy on him) said:
This will happen after ‘Eesa (peace be upon him) comes down from heaven at the end of time.
And Allah knows best.

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