Pilgrimage, - Dought & clear, - * He did one of the circuits of tawaaf in Hajj going through the Hijr, then he went back to his country

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I went for Hajj a long time ago, and during tawaaf al-ifaadah, in one of the circuits I entered the Hijr, not knowing that it is part of the Ka‘bah. Because I was unsure about that, I asked the people who were with me, and one of them said that the tawaaf was valid, as I had done six circuits correctly, and this is the madhhab of Abu Haneefah. After that I did a number of ‘umrahs in different years. I asked one of the information offices around the Haram about my tawaaf and the shaykh said that it was valid but I should make sure I do it correctly next time. I asked a number of scholars in fatwa centres on the Internet, and the responses varied between suggesting that I have to repeat the tawaaf and offer a sacrifice for having had intercourse with my wife, to another who said that I have to offer a sacrifice only for falling short in some obligatory part of the rituals. And another one said that I do not have to do anything, because I did not do that deliberately.
What should I do?
Praise be to Allah.
Firstly:
The majority of fuqaha’ – the Maalikis, Shaafa‘is and Hanbalis – are of the view that for tawaaf to be valid, it is essential that one should go around the entire Ka‘bah, and that if a person does tawaaf going through the Hijr, his tawaaf does not count, because he has not gone around the entire Ka‘bah as Allah, may He be glorified, enjoined in the verse (interpretation of the meaning):“and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29].
The one who does tawaaf going through the Hijr is only circumambulating part of the Ka‘bah, because the Hijr is part of the Ka‘bah. Based on that, the circuit in which he went through the Hijr is not to be counted.
The view of these scholars is also that tawaaf does not count unless it is seven circuits. If a person omits a circuit, then his tawaaf is not valid.
According to this view, you have to do a number of things:
1. You have to go back to Makkah and do tawaaf al-ifaadah.
2. You have to do the sa‘i of Hajj if you were doing tamattu‘ (‘umrah followed by Hajj, exiting ihram in between), because your sa‘i was done after a tawaaf that was not valid, so it does not count. The same applies if you were doing ifraad (Hajj on its own) or if you were doing qiraan (‘Umrah followed by Hajj without exiting ihram in between,) and you did not do sa‘i after tawaaf al-qudoom.
3. You have to offer a sacrifice for having had intercourse with your wife. According to the Hanbalis you have a choice between slaughtering a sheep, or feeding six poor persons, giving each one a mudd of wheat or half a saa‘ of some other foodstuff, or fasting for three days. A mudd is approximately 750 grams, and half a saa‘ = two mudds.
Al-Mudawwanah(1/425);Mawaahib al-Jaleel(3/70, 72, 73);al-Majmoo‘(8/32);al-Mughni(3/189);Kashshaaf al-Qinaa‘(2/530)
Ibn Qudaamah (may Allah have mercy on him) said: … The Hijr should be included in one’s tawaaf, because the Hijr is part of the Ka‘bah. Rather that is so because Allah, may He be exalted, enjoined us to circumambulate the Ka‘bah in its entirety, when He said (interpretation of the meaning):“and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29], and the Hijr is part of it. If a person does not circumambulate it (in its entirety) then his tawaaf is not valid. This is the view of ‘Ata’, Maalik, ash-Shaafa‘i, Abu Thawr and Ibn al-Mundhir. The ashaab ar-ra’y said: If he is in Makkah, he should make up what remains; if he has gone back to Kufah, he has to offer a sacrifice.
End quote fromal-Mughni(3/189)
Secondly:
The Hanafis are of the view that the one who has done most of the circuits of tawaaf has fulfilled the obligation of tawaaf. “Most of the circuits”, in their view, means three circuits and most of the fourth circuit.
In their view, the one who does all of the circuits going through the Hijr has done most of tawaaf and has omitted one quarter of it, because the Hijr is one quarter of the Ka‘bah. Based on that, if a person does six circuits, or he did all of his circuits or some of them going through the Hijr, then he goes back to his country, he has the choice between two options:
1. Going back to Makkah, entering ihram and doing the remaining circuit, and giving charity for the (incomplete) circuit by feeding a poor person, giving him two mudds of wheat
2. Or sending a sheep or appointing a proxy to sacrifice a sheep on his behalf in Makkah, to be given to the poor of the Haram.
The one who had intercourse with his wife after doing this tawaaf does not have to do anything, according to them, because that happened after a valid tawaaf that counts as such.
See:al-Mabsoot(4/43, 46);Badaa’i‘ as-Sanaa’i‘(2/132).
As-Sarkhasi (may Allah have mercy on him) said: If a person does the obligatory tawaaf in Hajj and ‘Umrah from inside Hateem (Hijr), he should make up what he omitted, if he is still in Makkah. If he has gone back to his family, then he has to offer a sacrifice, because what was omitted is less (than what he did do), as he only omitted to go around the Hateem.
As we have explained, the one who omits the lesser part of the circuits of tawaaf has to repeat what he omitted. If he does not repeat it, then he has to offer a sacrifice, in our view, and this (the case in question here) is similar to that. However, the best in our view is for him to repeat tawaaf from the beginning, so that he will be paying attention to the sequence established by the Sunnah. But if he repeats it by going around the Hateem only, that is acceptable, because he will have done that which was omitted.
End quote fromal-Mabsoot(4/64)
Thirdly:
The more correct view concerning this matter is the view of the majority of fuqaha’, because the evidence for it is strong. We have mentioned some of this evidence above; there is also the words of the Prophet (lettings and peace of Allah be upon him): “Learn from me your rituals (of Hajj).” This is an explanation of the verse in which Allah, may He be exalted, says (interpretation of the meaning):“and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29]. The Prophet (blessings and peace of Allah be upon him) circumambulated it seven times, all of them going around the Hijr, which indicates that this is what is obligatory and is required of everyone.
Fourthly:
You are currently still in ihram, so it is not permissible for you to have intercourse with your wife until you have exited ihram completely by doing tawaaf and sa‘i.
Fifthly:
The Hanafi view on correcting this tawaaf should not be followed except in the case of one who is unable to go back to Makkah; in his case following this view will give him a way out. So if you cannot go back to Makkah, there is nothing wrong with you following the view of the Hanafi madhhab, which requires you to slaughter a sheep to be distributed to the poor of the Haram, as stated above.
Please see the answers to questions no. 106544and 46597
Sixthly:
The individual has to learn the rulings on acts of worship before doing them, and he should ask scholars about anything he is confused about. He should not ask just anybody, regardless of his level of knowledge and piety. If the person who you asked at that time and who told you about the view of Abu Haneefah was a person who is qualified to issue fatwas, or he was the leader of the group with whom you did Hajj, and you believed that he had a sufficient level of knowledge that qualified him to do that, then you do not have to do anything further and there is no blame on you for following his view and fatwa.
We ask Allah to help and guide us and you.
And Allah knows best.



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Pilgrimage, - Dought & clear, - * Ruling on sa‘i in the new Mas‘aa

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What is the ruling on doing sa‘i in the new Mas‘aa? Because the scholars have differed a great deal concerning that: some of them have said that there is nothing wrong with it, and others have said that it is not permissible to do sa‘i in it for Hajj and ‘Umrah, and the one who does that has not exited from his ‘ihram, and he has to go back and repeat his ‘umrah or Hajj. Some say that he may compensate for his sa‘i by offering a sacrifice, and others refrain from saying anything. What advice can you offer?
Praise be to Allah.
The topic of sa‘i in the new Mas‘aa was put to the Council of Senior Scholars, and they issued a statement as follows:
Statement no. 227, dated 22/2/1427 AH
Praise be to Allah, and blessings and peace be upon the Messenger of Allah, and upon his family and companions, and upon those who follow his guidance. To proceed:
The Council of Senior Scholars, in its sixty-fourth session, which was held in the city of Riyadh, starting from 18/2/1427 AH, has studied the matter of the expansion of the Mas‘aa from a shar‘i point of view…
The Council examined what it had previously issued in statement no 21, dated 12/11/1393 AH, which stated that it is permissible to do sa‘i on the roof of the Mas‘aa when necessary. It also examined the research done on the topic of the ritual aspects of the Mas‘aa from a shar‘i and historical point of view.
It also examined the fatwa issued by Shaykh Muhammad ibn Ibraaheem Aal ash-Shaykh, the former mufti of the Kingdom of Saudi Arabia (may Allah have mercy on him) about what has been incorporated into the new renovation of the Mas‘aa and around as-Safa and al-Marwah, based on statements issued by various committees from a number of scholars whom he assigned to study the issue. These scholars were:
Shaykh ‘Abd al-Malik ibn Ibraaheem Aal ash-Shaykh, as-Sayyid ‘Alawi ‘Abbaas al-Maaliki, Shaykh ‘Abdullah ibn Duhaysh, Shaykh ‘Abdullah ibn Jaasir, Shaykh Yahya Amaan, Shaykh Muhammad al-Harakaan (may Allah have mercy on them all).
Their task was to follow up on the issue of incorporating what is part of the Mas‘aa and excluding what is not part of it, on the basis of what is stated in the books of scholars of hadith and fiqh, and historians. End quote.
The scholars stated the width of the Mas‘aa in cubits and part-cubits. What was stated formed the limit for its width as mentioned in the books of the scholars (may Allah have mercy on them).
The length of the Mas‘aa is limited by the hills of as-Safa and al-Marwah , and its width is to be controlled by the way it was decided generation after generation, from the time of the Prophet (blessings and peace of Allah be upon him) until the present day.
After studying, discussing and debating, the committee determined, on a majority basis that the current space allocated to the Mas‘aa covers all of its land. Therefore it is not permissible to widen it, but in case of necessity it is possible to solve the problem vertically, by adding storeys to the Mas‘aa. And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Based on these two issues:
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The one who wants to do ‘Umrah or Hajj should stipulate a condition when entering ihram: “If something prevents me (from continuing), I will exit ihram from the point where You have prevented me (from continuing).” Then if he can do his sa‘i in the old Mas‘aa, without causing harm to himself or anyone else, then his ritual will be complete, praise be to Allah. If he is not able to do sa‘i, or he is not able to stay long enough to complete his rituals, he may be regarded as having been prevented from completing his rituals, so he may exit ihram of ‘Umrah or Hajj without any penalty, because he stipulated a condition, and there will be no blame on him. This is indicated by the hadith of Dubaa‘ah bint az-Zubayr (may Allah be pleased with her). Al-Bukhaari (5089) and Muslim (1207) narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) entered upon Dubaa‘ah bint al-Zubayr and said to her: “Perhaps you want to do Hajj?” She said: By Allah, I am often in pain. He said to her: “Go for Hajj but stipulate a condition and say: O Allah, I will exit ihram from the point where You prevent me (from continuing).”
But if he did not stipulate such a condition, then he must offer a compensatory sacrifice for being prevented from completing his rituals, which must be slaughtered before he exits ihram, and the meat distributed to the poor of the Haram. Then he should shave his head or cut his hair.
All of this is based on the well-known view, which is the view of the majority, that sa‘i is a pillar or essential part of Hajj and ‘Umrah.
With regard to the view that sa‘i is obligatory (only, and not a pillar or essential part of the rituals) – which is the view of some of the scholars – it is waived if one is unable to do it, or he may compensate for not doing it by offering a sacrifice.
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If the one who does sa‘i in the new Mas‘aa, was given a fatwa allowing that, then his action is valid and the one who issued that fatwa is responsible for his fatwa.
If he did sa‘i and was unaware of the ruling and followed the sa‘i of the majority of people around him, then he is also excused.
But if he was aware of the ruling, he must repeat sa‘i in the old Mas‘aa, but if he is not able to do so, then he is regarded as having been prevented from completing the rituals and must offer the compensatory sacrifice in Makkah, then exit ihram.
See: the statement of Shaykh ‘Alawi as-Saqqaaf concerning that; it was read to Shaykh ‘Abd ar-Rahmaan al-Barraak and he approved of it and added to it.
And Allah knows best.




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For children, - Ramadan Story: Prophet Muhammad (pbuh) and Ramadhan Eid

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بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم -
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-It was the day of celebration and a day of rejoicing. There was an air of festivity in the streets of Madina. All the people, both young and old were dressed in their best clothes, especially for this special day of Ramadhan Eid.
As it was time for early morning Ramadhan Eid prayers everyone made their way to an open piece of land on the outskirts of the city of Madina. Prophet Muhammad (pbuh) arrived and led the prayers. After they had finished they all greeted each other and everyone was walking back home. The children running and playing in excitement, smiling and laughing, without a care in the world.
As Prophet Muhammad (pbuh) walked back home, he suddenly became aware of a little boy (Zuhair Bin Saghir) sitting by himself on the side of the path. The little boy was crying and looked very sad. The Prophet Muhammad (pbuh) bent down and patted him on the shoulders and asked 'why are you crying?' 'Please leave me alone' sobbed the little boy. The boy didn't even see who was talking to him. The Prophet Muhammad (pbuh) ran his fingers through the boy's hair and very gently and kindly asked him again why he was crying. This time the boy said, 'My father was martyred fighting, and now my mother has married again and my stepfather does not want me to live at home any more. Today is Ramadhan Eidand everyone is happy. All the children have new clothes and nice things to eat, but I don't have any clothes except what I am wearing. I have no food and I don't even have a place to live.
Prophet Muhammad (pbuh) said to him, 'I know how you feel, I lost both my mother and father when I was a little boy.' The boy was surprised to hear that it was an orphan who was comforting him, and when he looked up to his great surprise it was the Prophet Muhammad (pbuh), and he immediately jumped up to his feet out of love and respect.
Prophet Muhammad (pbuh) said to him 'If I were to become your new father and my wife you new mother, and my daughter your new sister, would that make you feel better?' 'Oh yes, that would be the best thing in the world!' The boy started smiling. The Prophet Muhammad (pbuh) took him home and gave him new clothes and good food on this beautiful day of Ramadhan Eid. The boy indeed had a wonderful Ramadhan Eid that day.
Moral:We should think of others that are less fortunate than ourselves on this beautiful day of Ramadhan Eid. Not everyone has such a wonderful day. It is a day of celebration, but take a moment to stop and think of those who are less fortunate than ourselves by following the Sunnah of our Prophet Muhammad (pbuh).
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- /-{Alhamdulillaah}

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Hajj & Umrah, - * Lessons from Hajj and the First Ten Days of Thul-Hijjah

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the Islamic ruling onHajj, its rationale, manners, conditions, description, prohibitions and fruits, although this information is vital for each and every Muslim, especially those who intend to performHajjso that they can perform this act of worship properly. It is also not about the first ten days ofThul-Hijjahand the Islamic rulings about them, although such information is fundamental for every Muslim.
This article addresses the Muslim’s inner dialogue with himself on such great occasions and how to seize them and make full use of them in order to fill his balance of good deeds with abundant rewards beyond words, beyond imagination.
First point of discussion:
The blessed days are approaching; the greatest days in the entire year. Allaah The Exalted Swore by these blessed days in the Quran. Indeed, and He only swears by a great matter. Allaah The Exalted Says )what means(:}By the dawn*And ]by[ ten nights…{]Quran 89:1-5[
According to the correct opinion of scholars, this verse refers to the first ten days ofThul-Hijjah.
This blessed spiritual season witnesses the performance ofHajj, the Day of‘Arafah, Day ofNahr)the 10th day ofThul-Hijjah(, which is the greatest day of the year, the Day of the GreatHajj, the Day of‘Eed Al-Adh-ha, and slaughtering theHady)sacrificial animal( andUdh-hiyah. Moreover, during these blessed days and the following Days ofTashreeq, the pilgrims savor the blessings of being in the best time and the holiest place in the world and spend the best of times. They perform all kinds of worship and righteous deeds with which they can come closer to their Lord, which is a privilege that is not granted to non-pilgrims.
It is recommended for Muslims to carry out righteous deeds whose virtues and rewards are equal to those of a man who participates inJihaad,offering his money and life for the Cause of Allaah and does not return with any of these. Such aMujaahidspends all his money and is granted martyrdom for the Cause of Allaah.
A significant question arises in this regard; should Muslims, males and females, not change their daily routines and lifestyles on these priceless, virtuous, blessed days?
Second point of discussion:
One of the features of change in the Muslim’s daily routine and lifestyle during these blessed days is becoming aware of the greatness and significance ofHajj, whether pilgrims or non-pilgrims. If Muslims ponder overHajj, they would be amazed at the Greatness of Allaah The Exalted and the beauty of His Legislation. Allaah The Exalted, the only deity worthy of worship, created us and set the optimal and perfect legislation andSharee‘ah)Islamic law( for us. He bestowed upon His slaves His mercy and exemption from Hellfire.
This feeling ]of the greatness ofHajj[ embodies the unity of the pilgrims as they collectively walk toAl-Masjid Al-Haraam,circumambulate theKa‘bah, bow down and prostrate themselves before their Lord, performSa‘y, shave or shorten their hair, stand at ‘Arafaat, spend the night in Muzdalifah, throw the pebbles, and slaughter theHady. All the pilgrims perform these rites communally; they offer them to one Lord and have the same aspiration, i.e. attaining the forgiveness of Allaah, exemption from Hellfire, and admittance to Paradise.
All the pilgrims perform the due rituals ofHajjtogether peacefully and safely, enjoying the commendable services offered to them. They race one another in doing righteous deeds in a great picture that is beautifully engraved in our hearts. Allaah The Exalted Says )what 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.{]Quran 2:197[
Moreover, the Prophet,, said:“Whoever performs Hajj to this House )Ka‘bah( and does not approach his wife for sexual relations nor commits sins )while performingHajj(, he will come out as sinless as a newly-born child )just delivered by his mother(.”
In this spiritually overwhelming experience, hearts are humbled, the eyes shed tears of remorse and the pilgrims are emotionally moved by the greatness of this spiritual experience. This urges pilgrims and non-pilgrims alike to turn to their Lord in repentance, with hearts that are full of remorse, hoping that they would be among the winners to whom Allaah The Exalted would Say on the night of ‘Arafah,“You are forgiven”.
Third point of discussion:
Another aspect of the change that occurs in the Muslims’ ways of life during these blessed days is reflected in their attitudes towards this spiritual season. They know the greatness, virtues, and merits of these blessed days; therefore, they make special plans for spiritual gains and acts of worship so as to do as many righteous deeds as possible and gain as many rewards as possible. The Prophet,, said:“There are no days in which righteous deeds are more beloved to Allaah than these days, i.e. the first ten days of Thul-Hijjah.”Some Companions asked,“Not even Jihaad?"The Prophet,, replied:"Not even Jihaad, except a man who goes out )for Jihaad( with his self and his wealth, then he does not return with any from that.”
Among the recommended righteous deeds on these blessed days isThikr)words of remembrance of Allaah The Almighty(:
The most importantThikrto be recited during this spiritual season isTakbeer, Tahleel, and Tahmeed. The Prophet,, said:“There are no days greater in the Sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Takbeer )saying Allaahu Akbar: Allaah Is The Greatest(, Tahmeed )saying Al-Hamdulillaah: All praise is due to Allaah(, and Tahleel )saying La ilaaha illa Allaah: There is no deity worthy of worship but Allaah( ]on those days[.”
Indeed, the bestThikris the recitation of the Noble Quran and supplications during prayers or at any other time.
Another recommended righteous deed to be done during these blessed days is fasting, especially on the Day of ‘Arafah. It was narrated that fasting the Day of ‘Arafahexpiates the sins of two years; the past and following years. Only the non-pilgrims fast the Day of‘Arafahas the Prophet,, did not fast the Day of ‘Arafahduring the FarewellHajj.
In addition, there are other righteous deeds to be done on these blessed days such as dutifulness to one's parents, maintaining kinship ties, offering charity to the poor and the needy, kindness to relatives, good and kind treatment of others, teaching the ignorant people and guiding those who have gone astray and other good deeds.
One of the commendable good deeds that should be done during this great spiritual season is offering theUdh-hiyah)sacrifice( as it is an act of theSunnah.
Muslims should organize their spiritual and worship plans on these days, chart out a schedule for performing each act of worship and other good deeds and they would find plenty of time and abundant bounty which Allaah The Almighty bestows on them.
Last point of discussion:
It is recommended for Muslims on these blessed ten days to revive and renew their sincerity and devotion in offering their good deeds and acts of worship exclusively and sincerely to Allaah The Exalted. They should hope that their righteous deeds are accepted and turn to their Lord in repentance, relishing the fruits of these righteous deeds in themselves, their

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