Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Ruling on one who starts sa‘i with al-Marwah before as-Safa

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What is the ruling on one who does ‘umrah and starts sa‘i from al-Marwah instead of as-Safa?
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Praise be to Allah
What the one who does sa‘i between as-Safa and al-Marwah must do is begin with that with which Allah, may He be exalted, began and with which His Messenger (blessings and peace of Allah be upon him) began. Allah, may He be exalted, says (interpretation of the meaning):“Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Ka‘bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower” [al-Baqarah 2:158].
The Prophet (blessings and peace of Allah be upon him) began his sa‘i with as-Safa, and he said: “I begin with that with which Allah began.” The more correct view is that doing sa‘i in the proper order is obligatory. So the one who begins with al-Marwah first cannot count his first lap, and he must do another lap.
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
It must be understood that the majority of scholars stipulate that sa‘i must be done in the proper order, which means beginning at as-Safa and ending at al-Marwah. If he starts at al-Marwah, that lap is not counted. Among those who stipulated that it must be done in the proper order are: Maalik, ash-Shaafa‘i and Ahmad, and their companions, and al-Hasan al-Basri, al-Awzaa‘i, Dawood and the majority of the scholars.
Conflicting views were narrated from Abu Haneefah concerning that:
The author ofTabyeen al-Haqaa’iq Sharh Kanz al-Daqaa’iq,which is a book on the fiqh of Imam Abu Haneefah (may Allah have mercy on him), said:
If a person begins sa‘i from al-Marwah, the first lap should not be counted, because he has gone against the command. End quote.
Shaykh Shihab ad-Deen Ahmad ash-Shalabi said, in his footnote toTabyeen ad-Daqaa’iq:
With regard to his words “If a person begins sa‘i from al-Marwah, the first lap should not be counted”, inManaasik al-Karmaaniit says: Doing it in a certain order is not an essential condition, according to our view; even if he begins at al-Marwah and comes to as-Safa, that is acceptable and he may count it, but it is makrooh because he did not do what is Sunnah. Therefore it is recommended for him to repeat that lap.
As-Sarooji (may Allah have mercy on him) said inal-Ghaayah: There is no basis for what al-Karmaani said:
Ar-Raazi (may Allah have mercy on him) said inAhkaam al-Qur’an: If he begins with al-Marwah before as-Safa, that is not to be counted according to the well-known report from our companions. It was narrated from Abu Haneefah that he should repeat that lap, but if he does not do so there is no blame on him. He regarded it as being like failing to follow the proper order of washing the limbs when purifying oneself. End quote. With regard to as-Sarooji’s comment that there is no basis for what al-Karmaani said, that is subject to further discussion. End quote from ar-Raazi.
The evidence quoted by the majority for it being essential to do sa‘i in the proper order is the fact that the Prophet (blessings and peace of Allah be upon him) did that and said: “I begin with that with which Allah began.” According to a report narrated by an-Nasaa’i he said: “Begin with that with which Allah began,” in the form of a command or instruction. Moreover, he said: “Learn from me your rituals of Hajj.” So we must learn from him and follow him with regard to our rituals, and begin with that with which Allah began, and following that which he (blessings and peace of Allah be upon him) did, acting in accordance with the Holy Qur’an.
End quote fromAdwa’ al-Bayaan(5/250, 251)
The scholars of the Standing Committee said – in response to a question about someone who began with al-Marwah instead of as-Safa, and added an eighth lap:
If the matter is as you describe, that you did an eighth lap to complete the seven laps of sa‘i in the correct order, then your sa‘i is valid, because the first lap that you did, beginning at al-Marwah and ending at as-Safa, is regarded as invalid, as you did not do it in the prescribed manner.
Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan. from Fataawa al-Lajnah ad-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’(11/259, 260)
And Allah knows best.






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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Is it permissible to look at the Ka‘bah during tawaaf?

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Is it permissible to deliberately look at the Ka‘bah during tawaaf (circumambulation)? As I love to look at the Ka‘bah during tawaaf, but if doing this is disliked according to sharee‘ah, I shall stop doing it in sha Allah.
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Praise be to Allah
There is no saheeh hadith about the virtue of looking at the Ka‘bah, and simply looking at it is not an act of worship for which a person will be rewarded. But if looking at it is accompanied by thinking about the splendour and majesty that Allah has instilled in it, and how people long to come to it from the ends of the earth, then this is something good that is islamically prescribed, and there is nothing wrong with it, whether that is during tawaaf or otherwise.
At-Tirmidhi (2032) narrated, in a report that he classed as hasan, that Naafi‘ the freed slave of Ibn ‘Umar said: One day Ibn ‘Umar looked at the House – or at the Ka‘bah – and said: How great you are and how great your sanctity, but the sanctity of the believer is greater before Allah than you. Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Looking at the Ka‘bah is not an act of worship. Rather if, when looking at the Ka‘bah, the individual intends to reflect upon this venerated structure to which Allah has commanded His slaves to make pilgrimage, and increases in faith as a result of this reflection, then this is what is required in this regard. As for merely looking at it, that is not an act of worship.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(24/18)
See also http://islamsel ect.net /mat/71976
And Allah knows best.






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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Hastening to depart from Mina

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I heard that stoning the Jamaraat on the thirteenth of Dhu’l-Hijjah is voluntary and is not compulsory, and we may leave Makkah after stoning the Jamaraat on the twelfth, and that we do not have to stay in Mina for all the days of at-Tashreeq.
Is this correct?
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Praise be to Allah
It is permissible for the pilgrim to hasten to leave on the second of the days of stoning the Jamaraat, because Allah, may He be exalted, says (interpretation of the meaning):“But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him)” [al-Baqarah 2:203]. The condition of it being permissible, according to the majority – the Maalikis, Shaafa‘is and Hanbalis – is that the pilgrim should leave Mina after stoning the Jamaraat and before sunset. In that case the obligation of stoning the Jamaraat on the third of the days of at-Tashreeq is waived for him. But if he does not depart before sunset, he must stay overnight in Mina and stone the Jamaraat on the third of the days of at-Tashreeq. It is proven that ‘Umar (may Allah be pleased with him) said: If the sun sets and a person is still in Mina, he may not depart until he stones the Jamaraat on the following day. The scholars of the Standing Committee said:
The period that the pilgrim must spend in Mina after the Day of Sacrifice is two days, namely the eleventh and twelfth of Dhu’l-Hijjah. As for the thirteenth of Dhu’l-Hijjah, it is not obligatory for the pilgrim to spend it in Mina, and it is not obligatory for him to stone the Jamaraat on that day; rather that is only recommended, unless he is still in Mina when the sun sets on the twelfth, in which case he must stay overnight in Mina and stone the three Jamaraat after the sun has passed the zenith.
With regard to the meaning of what is mentioned in the verse, if a person hastens to leave Mina after spending two nights there following the Day of Sacrifice, and after stoning the three Jamaraat on the eleventh and twelfth days, there is no sin on him and he does not have to offer a compensatory sacrifice, because he has done what was required of him. And if a person remains in Mina and spends the night before the thirteenth day there, and stones the three Jamaraat on the thirteenth day, there is no sin on him; rather his spending that night in Mina and stoning the three Jamaraat on that day is better and will bring a greater reward, because the Prophet (blessings and peace of Allah be upon him) did that. Then Allah, may He be glorified and exalted, ends the verse by encouraging us to fear Him and believe in the Last Day, and the reckoning and reward that will occur on that Day, so that this will motivate the one who remembers it to do a lot of righteous deeds and to avoid things that are forbidden, in the hope of Allah’s mercy and in fear of His punishment.
Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Munayyi‘
End quote fromFataawa al-Lajnah ad-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’(11/266, 267)
And Allah knows best.






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