Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Reason why men run in sa‘i between as-Safa and al-Marwah

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What is the reason why men run in sa‘i between as-Safa and al-Marwah?
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Praise be to Allah.
It is Sunnah for men to run between the two markers in sa‘i, because this is what was done by the Prophet (blessings and peace of Allah be upon him) and the Sahaabah (may Allah be pleased with them) after him. The Prophet (blessings and peace of Allah be upon him) said: “Learn from me your rituals (of Hajj).” Narrated by Muslim (1297) from Jaabir. Women, however, do not run, because they are required to cover themselves and be modest, and running may expose their bodies and their charms.
This has been discussed previously in the answer to question no. 109286
The reason why men run – as was mentioned by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) – is that in this place there was a valley, i.e., a channel for rainwater, and a valley is usually steep and sandy, so it is difficult to walk normally in it, so one has to run. The purpose behind sa‘i is to remember the story of the mother of Ismaa‘eel: when Ibraaheem (peace be upon him) left her (may Allah be pleased with her) and her son in this place, and he left a skin of water and a bag of dates with her; the mother began to eat the dates and drink the water, and she breastfed her son. Then the water and dates ran out, so she became hungry and thirsty, and her milk dried up. The infant became hungry, and began to cry with hunger. She found herself in a difficult position. She saw that the nearest mountain to her was as-Safa, so she went to as-Safa and began to listen out in the hope that she would hear someone, but she heard no one. So she came and headed the other way, towards al-Marwah. When she came down to the bottom of the valley, she could no longer see her son, so she started running fast, until she climbed up so that she could see her son. She climbed up to listen out from al-Marwah, but she did not hear anything. She continued like this until she had done this seven times. Then she heard a sound, but she did not know what it was. Then she saw that Jibreel had come down by Allah’s command, and he struck the ground with his wing or his foot in the place where Zamzam is now…
See:ash-Sharh al-Mumti‘(7/269)
And Allah knows best.






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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * He moved on from Muzdalifah to Makkah and did sa‘i, but he delayed tawaaf al-ifaadah so that he could combine it with tawaaf al-wadaa‘

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A man did Hajj with his parents, doing ifraad (Hajj on its own, without ‘umrah). They went straight to ‘Arafah and stayed overnight in Muzdalifah, but on the day of ‘Eid they went to Makkah and did sa‘i of Hajj, but they did not do tawaaf al-ifaadah, so that they could combine it with the farewell tawaaf (tawaaf al-wadaa‘), because of his parents’ physical weakness. Then they shaved their heads, then they exited ihram, out of ignorance, then they stoned Jamrat al-‘Aqabah on the day of ‘Eid. Do they have to do anything further?
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Praise be to Allah.
There is nothing wrong with that. If a man enters ihram for ifraad (Hajj on its own) or qiraan (‘umrah followed by Hajj, without exiting ihram in between), and he goes out to ‘Arafah and stays there, then goes to Muzdalifah, then comes to Mina, and goes to Makkah and does the sa‘i of Hajj, and delays tawaaf until he is about to leave, there is nothing wrong with that. But this man exited ihram before stoning the Jamrah. If he did that out of ignorance, then he does not have to do anything further.
Majmoo‘ Fataawa Ibn ‘Uthaymeen (23/158)








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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - 18* Ruling on du‘aa’ after the Talbiyah in Hajjand ‘Umrah

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Is it permissible to add some du‘aa’s (supplications) to the Talbiyah? Is it permissible to add to the Talbiyah the words “Rabbana nas’aluka al-Jannah wa na‘oodhu bika min an-naar (Our Lord, we ask You for Paradise and we seek refuge with You from the Fire)” and other du‘aa’s?
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Praise be to Allah.
The scholars are unanimously agreed that it is recommended for the pilgrim in ihram for Hajj and ‘Umrah to recite the Talbiyah a great deal: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni‘mata laka wa’l-mulk, laa shareeka lak(Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” Then when he has finished it, he may send blessings upon the Prophet (blessings and peace of Allah be upon him) and ask Allah for whatever he wants, such as asking Him for Paradise and seeking refuge with Him from Hell.
A hadith to that effect was narrated from the Prophet (blessings and peace of Allah be upon him), but its isnaad is da‘eef.
Ad-Daaraqutni (2507) and al-Bayhaqi inas-Sunan al-Kubra(5/46) narrated from Khuzaymah ibn Thaabit (may Allah be pleased with him) that when the Prophet (blessings and peace of Allah be upon him) had finished his Talbiyah, he would ask Allah for His good pleasure and forgiveness, and he would seek refuge in His mercy from the Fire.
Al-Haafiz Ibn Hajar said inBuloogh al-Maraam: Its isnaad is da‘eef (weak). See:Talkhees al-Habeer(1005).
Al-Qaasim ibn Muhammad ibn Abi Bakr as-Siddeeq said: It was enjoined after completing the Talbiyah to send blessings upon the Prophet (blessings and peace of Allah be upon him).
Imam ash-Shaafa ‘i (may Allah have mercy on him) said:
Rationally speaking, the one who recites the Talbiyah is coming to Allah and his utterance of the Talbiyah reflects the fact that he is responding to the caller who called to Allah. Part of making supplication perfect and making it more hopeful of a response is sending blessings upon the Prophet (blessings and peace of Allah be upon him) and asking Allah, may He be exalted, after that, by virtue of sending blessings upon the Prophet (blessings and peace of Allah be upon him), for Paradise and seeking refuge with Him from Hell, for that is the greatest one may ask Him for. And after that he may ask for whatever he wants.
End quote fromMa‘rifat as-Sunan wa’l-Athaarby al-Bayhaqi (8/35)
He also said:
What I prefer is for the individual to limit the Talbiyah to the words that were narrated from the Prophet (blessings and peace of Allah be upon him) and not to add anything to it except what has been narrated from the Prophet (blessings and peace of Allah be upon him), and to glorify Allah, may He be exalted, and call upon Him after completing the Talbiyah and pausing.
End quote fromal-Umm(2/169-170)
An-Nawawi (may Allah have mercy on him) said:
It is recommended (mustahabb), after completing the Talbiyah, to send blessings upon the Messenger of Allah (blessings and peace of Allah be upon him) and to ask Allah, may He be exalted, for His good pleasure and Paradise, and to seek refuge with Him from Hell, then to offer whatever supplication one wants.
End quote fromal-Majmoo‘(7/260)
Ibn Qudaamah (may Allah have mercy on him) said: When the individual has completed the Talbiyah, he should send blessings upon the Prophet (blessings and peace of Allah be upon him) and offers supplication for whatever he wants of good in this world and the hereafter.
End quote fromal-Mughni(5/107)
Ibn Qaasim (may Allah have mercy on him) said in his commentary onar-Rawd al-Murbi‘(3/574): It is Sunnah to offer supplication after the Talbiyah, asking for whatever one wants, and there is no difference of scholarly opinion on that point, because this is a time when supplication is likely to receive a response. So he should ask Allah for Paradise and seek refuge with Him from Hell. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The muhrim (pilgrim in ihram) should recite the Talbiyah a great deal, especially at changes of time and place, such as when going up or down (whilst travelling?), or when night or day come, and after that he should ask Allah for His good pleasure and Paradise, and seek refuge in His mercy from Hell.
End quote fromFataawa Ibn ‘Uthaymeen(24/378)
And Allah knows best.






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