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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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Performing Another ‘Umrah While in Makkah

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I wish to go for Umrah, with my siblings, very soon. We will be flying from UK, wearing Ihram before miqaat near Judah airport. After doing our Umrah, if we wish to do Umrah for one or both of our deceased parents (one son does for one parent and the other for the second parent), which miqaat will go to, to do our intention for Umrah on behalf of our parents? Do we also have to change our Ihrams for repeating the Umrah for parents?.
Praise be to Allaah.
First:
Repetition of ‘Umrah for the Muslim in one journey, either for himself or on behalf of someone else, is not from the Sunnah of the Prophet (may Allah’s peace and blessings be upon him) nor his Companions (may Allah be pleased with them) nor was it from the guidance of the pious predecessors. The basic principle is that for each ‘Umrah there is a separate journey.
Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al Ma’aad (2/ 89-90):
“None of his (may Allah’s peace and blessings be upon him) ‘Umrahs were performed by leaving Makkah as many people do today. Rather, all his ‘Umrahs were done while entering Makkah. He remained in Makkah for thirteen years after the revelation was first sent down and it has not been reported that he did ‘Umrah by leaving Makkah during that time.
The ‘Umrah which the Messenger of Allah (may Allah’s peace and blessings be upon him) performed and prescribed was the ‘Umrah for one entering Makkah, not the the ‘Umrah of one who is already in Makkah, then leaves the “sanctuary” to return for an ‘Umrah. In his time, only A’ishah did this and it was due to a specific situation; that is, she had the intention of performing ‘Umrah, but her menses occurred. The Messenger of Allah ordered her to do the Hajj with ‘Umrah, and thus she performed Hajj Qiran (a type of Hajj where Hajj and ‘Umrah are done with one ihram).
He informed her that the tawaf (circumambulation) around the House and walking between Safa and Marwah counted for both the Hajj and ‘Umrah.
However, she felt somewhat upset that her friends (other women) would return having performed Hajj and ‘Umrah separately, as they performed Hajj Tamattu’ and did not menstruate during that time; whereas A’ishah performed Hajj Qiran and her ‘Umrah was included within her Hajj.
The Messenger of Allah then ordered A’ishah’s brother to take her out to Tan’eem, and return to Makkah in order to perform her ‘Umrah and to make her feel better.
However, he did not perform ‘Umrah from at-Tan’eem during that Hajj not did anyone else who was with him.” End quote
Second:
The majority of scholars have allowed one who performs ‘Umrah to perform another one during the same journey, especially if he is from outside Makkah and it is a long journey and difficult to return once more. In that case, he has to leave to the nearest place outside the “sanctuary” in order to get into ihram for the other ‘Umrah.
Al-Bukhari (1215) and Muslim (1211) report from ‘Aishah (may Allah be pleased with her) that she said: “O Messenger of Allah, you did ‘Umrah and I did not. He said: O Abdur-Rahman, take your sister and make her perform the ‘Umrah from at-Tan’eem. So he took her on his camel and she performed the ‘Umrah.”
In another narration found in Bukhari and Muslim, the Prophet (may Allah’s peace and blessings be upon him) said to Abdur-Rahman: “Leave the sanctuary with your sister and let her intend ‘Umrah.”
Al-Imam an-Nawawi said in his commentary on Sahih Muslim (8/ 210):
“’Leave the sanctuary with your sister and let her intend ‘Umrah’ in this is evidence for what the scholars said: That one who is in Makkah and wants to perform ‘Umrah, then his meeqat (boundary) for it is the closest area outside the sanctuary and it is not allowed for him to don the ihram within the sanctuary (haram). The scholars said: It is incumbent to leave the sanctuary so as to combine between the area outside the sanctuary and the sanctuary as the pilgrim does, for he stands in ‘Arafah (which is outside the sanctuary), then enters Makkah for the tawaf (circumambulation) and other acts.
These are the details of the Shafi’ee school of thought, and similar to this has been said by the majority of scholars: That it is necessary to leave to the closest area outside the sanctuary to don the ihram for ‘Umrah, and if he were to do so from within the sanctuary and not leave, a penalty (sacrifice) would be binding. ‘Ata said: There is nothing on him (i.e. no penalty).
Malik said: It will not count until he leaves the sanctuary. Al-Qadhi ‘Iyadh said: and Malik said: He must don the ihram from at-Tan’eem specifically. They said: It is the meeqat (boundary) for those performing ‘Umrah from Makkah. But this is an isolated and rejected opinion for the majority of scholars opine that all areas outside the sanctuary (in any direction) are equal; at-Tan’eem is not specified.” End quote.
Al-Imam Malik said in al-Muwatta (1/ 282):
“As for ‘Umrah from at-Tan’eem, then whoever wants to leave the sanctuary and don the ihram, then this is sufficient for him Insha Alah, but the virtue is to intend (‘Umrah) from the boundary set by the Messenger of Allah (may Allah’s peace and blessings be upon him) or from that which is further than at-Tan’eem.” End quote.
Al-Imam ash-Shafi’ee said in al-Um (2/ 133):
“The boundary for ‘Umrah for one who is in Makkah is the area outside the sanctuary, and it is better to don the ihram from Ji’irranah or at-Tan’eem”. End quote
Ibn Qudama said in al-Mughni (3/ 246):
“If the people of Makkah want to do ‘Umrah, then it must be from outside the sanctuary. But if they want to do Hajj, then it is from Makkah. The people of Makkah or those in Makkah are equal in that, whether they are travelers or resident because whoever crosses a boundary, that is a boundary for him and whoever is in Makkah then it is his meeqat for Hajj. If he wants to do ‘Umrah, it must be from outside the sanctuary and we know of no difference of opinion in that. That is why the Prophet (may Allah’s peace and blessings be upon him)ordered ‘Abdur-Rahman to make ‘Aishah do the ‘Umrah from at-Tan’eem.” End quote
Sh. ‘Abdul ‘Aziz ibn Baz was asked: If someone comes to Makkah for Hajj or ‘Umrah, then is it permissible for him after that to perform another ‘Umrah for himself or on behalf of another during the very same season he came in such that he leaves Makkah to at-Tan’eem for ihram and then performs the ‘Umrah?
He (may Allah have on him) responded: “There is no harm in that, all praise is for Allah, if he came for Hajj or ‘Umrah and performed them on his own behalf or on behalf of someone else and then wanted to perform another ‘Umrah for himself or on behalf of someone else.There is no problem in that, but one must go outside the sanctuary for it; he must go outside the sanctuary of Makkah, at-Tan’eem or Ji’irranah or somewhere else and don the ihram from there, then enter (Makkah) and do the tawaf, walk between as-Safa and al-Marwah and shorten the hair.This is allowed whether it be for himself, a deceased relative or friend or one who is incapable, such as the elderly… there is no harm in that.’Aishah did this upon the instruction of the Prophet (may the peace and blessings of Allah be upon him), as she did ‘Umrah with the Prophet, then on the night of the 13th she took permission to do ‘Umrah and he permitted her, ordering ‘Abdur0Rahman ibn Abu Bakr (her brother) to take her to at-Tan’eem and then perform ‘Umrah. This is considered a seconf ‘Umrah from within Makkah.
So in conclusion, there is no harm in one performing ‘Umrah or Hajj for himself then performing ‘Umrah on behalf on someone else as it is also allowed to perform Hajj or ‘Umrah on someone else’s behalf then perform ‘Umrah for one’s own self. There is no harm in that.” End quote
http://www.bi nbaz.org.sa /mat/18832
Based on that, If you were to come from the UK and perform ‘Umrah for yourself, then you wanted to do ‘Umrah on behalf of your deceased father, you need to leave the sanctuary (and at-Tan’eem is closest), don the ihram there and then return to Makkah to perform ‘Umrah on behalf of the deceased.
It is not necessary to change the clothes of ihram which you used, but rather it is allowed for you to wear any permissible clothing of ihram. It is preferred that the ihram clothing be clean and white.
And Allah knows best.

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

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Muniba, a young Muslim university student, was home for the summer. She had gone to visit some sisters one evening and the time passed quickly as each shared their various experiences of the past year.
Muniba ended up staying longer than she had planned.
Evening came and Muniba had to walk home alone, but she wasn't afraid because it was a small town and she lived only a few blocks away. As she walked along under the tall elm trees, Muniba asked "Allah (SWT)" to keep her safe from harm and danger. When she reached the alley, which was a short cut to her house, Muniba decided to take it.
However, halfway down the alley, Muniba noticed a man standing at the end, as though he was waiting for her. She became uneasy and began to pray, asking for "Allah's (SWT)" protection. Instantly a comforting feeling of quietness and security wrapped around her; she felt as though someone was walking with her. When she reached the end of the alley, she walked right past the man and arrived home safely.
The following day, Muniba read in the paper that a young girl had been raped in the same alley, just twenty minutes after she had been there.
Feeling overwhelmed by this tragedy and the fact that it could have been her, she began to weep. Thanking Allah (SWT) for her safety and to help this young woman, Muniba decided to go to the police station. She felt she could recognize the man, so she told them her story. The police asked her if she would be willing to look at a line up to see if she could identify him.
Muniba agreed and immediately pointed out the man she had seen in the alley the night before. When the man was told he had been identified, he immediately broke down and confessed.
The officer thanked Muniba for her bravery and asked if there was anything they could do for her, she asked if they would ask the man one question.
Muniba was curious as to why he had not attacked her. When the policeman asked him he answered, "Because she was not alone. She had two tall men walking on either side of her."

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