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I want to go – if Allah, may He be exalted, wills – on the seventh day of Dhu’l-Hijjah to perform Hajj tamattu‘ [i.e., ‘umrah followed by Hajj, exiting ihram in between]. What should I say when I begin the rituals? Which is better, to shave the head or cut the hair after doing the sa‘i of ‘umrah? From where should I enter ihram for Hajj? Do I have to shave my head on the Day of Sacrifice, after stoning Jamrat al-‘Aqabah?
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Praise be to Allah
Firstly:
Hajj tamattu‘ means entering ihram for ‘umrah only during the months of Hajj – the months of Hajj are Shawwaal, Dhu’l-Qa‘dah and Dhu’l-Hijjah – so when entering ihram for it, one should say: “Labbayk ‘umratan(Here I am for ‘umrah).”
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, describing ‘umrah of tammatu‘:
When the pilgrim reaches the miqaat, she should do ghusl as in the case of janaabah, and apply the best perfume he can find to his head and beard, then put on the ihram garments, an izaar (lower garment) and rida’ (upper garment). It is preferable for them to be white and clean. Then he should say: “Labbayk ‘umratan(Here I am for ‘umrah).” There is no need for him to say that he is connecting it to Hajj, exiting ihram in between, because he has already formed the intention in his heart that he is going to perform Hajj. So he should say: “Labbayk ‘umratan,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 for ‘umrah. 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).” Men should raise their voices when saying this, and it should be understood that no tree, rock or brick hears him but it will testify on the Day of Resurrection that he said this Talbiyah. What the Talbiyah means is responding to Allah, may He be glorified and exalted, because the word “labbayk” means: I am responding to You. He should continue reciting the Talbiyah until he begins the tawaaf of ‘umrah. When he reaches Makkah, he should do tawaaf and sa‘i for ‘umrah, shave or cut his hair, and exit his ihram. Then on the day of at-tarwiyah, which is the eighth day of Dhu’l-Hijjah, he should enter ihram for Hajj only and do all the actions of Hajj. So the one who does tamattu‘ does a complete ‘umrah and a complete Hajj.
End quote fromal-Liqa’ ash-Shahri.
The one who is doing Hajj tamattu‘ enters ihram on the eighth day of Dhu’l-Hijjah from the place where he is staying. When he enters ihram for Hajj, he does the same as he did when he entered ihram for ‘umrah, doing ghusl and putting on perfume. So he should form the intention to enter ihram for Hajj and say “Labbayka Hajjan(here I am for Hajj)”, then recite the well-known Talbiyah.
The scholars of the Standing Committee for Issuing Fatwas said:
With regard to the one who enters ihram for ‘umrah from the miqaat, intending to follow it with Hajj tamattu‘, when he has done ‘umrah he should exit ihram. There is nothing wrong with him going to Jeddah or elsewhere, then entering ihram for Hajj from the place where he is staying after doing ‘umrah.
End quote fromFataawa al-Lajnah ad-Daa’imah, vol. 2 (10/76-77)
Shaykh Ibn Baaz (may Allah have mercy on him) said:
What is prescribed for the pilgrim who is not in ihram is to enter ihram on the day of at-Tarwiyah from the place where he is, whether he is inside Makkah or outside, or in Mina, because the Prophet (blessings and peace of Allah be upon him) instructed those who had exited ihram after ‘umrah to enter ihram for Hajj on the day of at-Tarwiyah from the places where they were staying.
End quote fromMajmoo‘ Fataawa Ibn Baaz(16/140)
Secondly:
As you are going to do ‘umrah on the seventh day (of Dhu’l-Hijjah), you should cut your hair after finishing ‘umrah, and not shave your head, so that some of your hair will remain for you to shave it off during Hajj. The Prophet (blessings and peace of Allah be upon him) instructed his companions, during the Farewell Pilgrimage, to cut their hair following ‘umrah, because their arrival was on the morning of the fourth day of Dhu’l-Hijjah. This indicates that cutting the hair in this situation is preferable to shaving, and it is better so that the head can be shaved during Hajj. For more information please see fatwa no. 31822
Thirdly:
The actions on the Day of Sacrifice, for the pilgrim who is doing tamattu‘ are, in order: stoning Jamrat al-‘Aqabah, offering the sacrifice, shaving the head or cutting the hair, tawaaf al-ifaadah and sa‘i. This is the best way, because this is what the Messenger (blessings and peace of Allah be upon him) did. For more information, please see the answer to question no. 106594
If the pilgrim does some of them earlier and others later, or he does some of them after the Day of Sacrifice, there is nothing wrong with that.
The scholars are unanimously agreed that it is permissible to delay shaving the head until the last of the days of at-tashreeq, but if the pilgrim delays it any longer than that, then he must offer a compensatory sacrifice, according to some scholars. Seeal-Mawsoo‘ah al-Fiqhiyyah(10/12-13)
Try to do your Hajj with one of the scholars or seekers of knowledge, so that you can ask him whatever you need to know about Hajj and ‘umrah.
And Allah knows best.
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What is the du‘aa’ for kissing the Black Stone?
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Praise be to Allah
The Sunnah when touching or kissing the Black Stone when starting tawaaf is to say:
“Bismillah, wa Allahu akbar(in the name of Allah, and Allah is most great).” If one adds “Allahumma eemaanan bika wa tasdeeqan bi kitaabika wa wafaa’an bi ‘ahdika wa ittibaa‘an li Sunnati Nabiyyika Muhammad sall-Allahu ‘alayhi wa sallam(O Allah, out of faith in You, and in belief in Your Book, and in fulfilment of Your covenant, and following the Sunnah of Your Prophet Muhammad blessings and peace of Allah be upon him)”, there is nothing wrong with that.
The evidence for that is the report narrated from Ibn ‘Abbaas (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) circumambulated the Ka‘bah on a camel, and every time he came to the corner [where the Black Stone is], he pointed to it with something in his hand and said takbeer.
Narrated by al-Bukhaari (1632).
It was narrated by ‘Abd ar-Razzaaq inal-Musannaf(5/33) from Ibn ‘Umar (may Allah be pleased with him) that when he touched the corner [where the Black Stone is] he said:Bismillah, wa Allahu akbar(in the name of Allah, and Allah is most great).
Classed as saheeh by al-Haafiz Ibn Hajar inat-Talkhees al-Habeer(2/247).
It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that when he touched [the Black Stone], he said: “Allahumma eemaanan bika wa tasdeeqan bi kitaabika wa Sunnati Nabiyyika Muhammad sall-Allahu ‘alayhi wa sallam(O Allah, out of faith in You, and in belief in Your Book and the Sunnah of Your Prophet Muhammad blessings and peace of Allah be upon him)”.
A similar report was narrated by al-Bayhaqi in as-Sunan al-Kubra (5/79) from ‘Ali ibn Abi Taalib (may Allah be pleased with him). These reports were also narrated by at-Tabaraani.
Many of the fuqaha’ and scholars stated that this dhikr is mustahabb.
See:al-Ummby ash-Shaafa‘i (8/163);al-Majmoo‘by an-Nawawi (8/49);al-Mughniby Ibn Qudaamah (3/183);Fath al-Qadeerby Ibn Humaam (2/448)
Shaykh Ibn Baaz (may Allah have mercy on him) said:
It is prescribed to say Takbeer when touching or kissing the Black Stone, and when pointing to it if it is not possible to touch it.
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/223).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
What should be said when touching the Black Stone?
When touching it for the first time, one should say: ‘Bismillah wa Allahu akbar. Allahumma eemaanan bika wa tasdeeqan bi kitaabika wa wafaa’an bi ‘ahdika wa ittibaa‘an li Sunnati Nabiyyika Muhammad sall-Allahu ‘alayhi wa sallam(In the name of Allah, and Allah is most great. O Allah, out of faith in You, and in belief in Your Book, and in fulfilment of Your covenant, and following the Sunnah of Your Prophet Muhammad blessings and peace of Allah be upon him).. Then when one has gone around and come back in line with the Black Stone, one should say “Allahu akbar” only.
fromal-Liqa’ ash-Shahri(no. 10).
And Allah knows best.
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I did tawaaf al-ifaadah, but when I had completed the third circuit, I needed to go to the washroom, then I did wudoo’ and completed the remaining four circuits. Is my tawaaf valid?
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Praise be to Allah
Being in a state of purity is an essential condition of tawaaf being valid, according to the majority of scholars. But they differed with regard to the case where a person becomes in a state of minor impurity during tawaaf, then he goes and does wudoo’: should he complete the circuits or start tawaaf all over again? There are two views:
The Hanafis and Shaafa‘is are of the view that he may complete his tawaaf, even if there was an interval in between, because doing the circuits consecutively is not a condition required in tawaaf.
The Maalikis and Hanbalis are of the view that he should start tawaaf all over again, because minor impurity (when a person breaks his wudoo’ during tawaaf) renders tawaaf invalid. So he has to start all over again. The same ruling applies if the interruption between circuits is lengthy, because doing the circuits consecutively is one of the conditions of tawaaf being valid.
See:al-Mawsoo‘ah al-Fiqhiyyah(29/131)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
If a person becomes in a state of minor impurity during tawaaf, his tawaaf is rendered invalid, as in the case of prayer. So he should go and purify himself, then start tawaaf all over again. This is the correct view. There is a difference of scholarly opinion concerning this matter, but this is the correct view with regard to both tawaaf and prayer, because the Prophet (blessings and peace of Allah be upon him) said: If one of you breaks wind whilst praying, let him go and do wudoo’, and repeat his prayer.” Narrated by Abu Dawood; classed as saheeh by Ibn Khuzaymah. And tawaaf is of the same nature as prayer in general.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn Baaz(10/160).
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) said:
With regard to tawaaf and sa‘i, it is stipulated that the circuits be done consecutively, and if there is a lengthy interruption between them, the first circuits are rendered invalid, and the individual must start tawaaf all over again. But if the interruption is not lengthy, such as if he sits down for two or three minutes, then gets up again and completes it, there is nothing wrong with that.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen(22/293)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
A man did tawaaf al-ifaadah, and during the tawaaf he became in a state of minor impurity, so he went and did wudoo’, then he came back and completed his tawaaf without starting all over again, thinking that this was a valid action. What must he do now?
He replied:
With regard to the tawaaf in which he became in a state of minor impurity, then he went and did wudoo’, if we say that being in a state of purity is a condition of tawaaf being valid, then the tawaaf in which he became in a state of minor impurity was rendered invalid, so basing the latter part of it on the first part is not valid. Based on that, he is now regarded as not having done tawaaf al-ifaadah.
But if we say that wudoo’ is not a condition of tawaaf being valid, then we should see whether his looking for water and doing wudoo’ took a long time. In that case, his tawaaf is not valid either, because doing the circuits consecutively is a condition of tawaaf being valid. But if he found water nearby, then did wudoo’ and came back quickly, then his tawaaf is valid.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthameen(22/357)
Usually going to the washrooms during Hajj season, when the place is very crowded, then doing wudoo’, takes a long time, which interrupts the continuity between the circuits, so it is not valid to complete tawaaf based on the previous circuits.
Based on that:
If you have not repeated tawaaf al-ifaadah up till now, then your Hajj is not complete and you have to go back to Makkah and do tawaaf al-ifaadah, because tawaaf al-ifaadah is one of the pillars or essential parts of Hajj that must be done – unless you did this based on a fatwa from one of the scholars, or following a scholar who said that. In that case you do not have to do anything further.
And Allah knows best.
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