Henna - past and today

"The best thing with which to color your gray hair is henna or katm."
[Abu Daawood and At-Tirmithi]
Jaabir Ibn 'Abdullaah narrated that Abu Quhaafa (the Father of Abu
Bakr) came on theday of the conquest of Makkah with his hair andbeard
extremely white. The Prophet said: "Change his hair color with
something and do not use black."
Salmah, the Prophet's ,maid, said: " Anyone whocomplained to the
Prophet from pain in his head, he would say tohim, 'cup it. ' And when
complained from pain in the foot, he would tell him, 'Dye it with
henna.' " [Abu Daawood and Ibn Maajah]
She also said: "Whenever the Prophet had an ulcer, fester or eczema,
he ordered me to put henna on it." [Authentic, Jaami' al-Usool by Ibn
al-Atheer]
Henna has been utilized since ancient times as a dye to color the
nails, hands, feet and hair. The traditional henna is manufactured
from a plant known as LawsoniaAlba. This plant is cultivated in Saudi
Arabia, India, Sri Lanka, Iran, Egypt, North Africa and Australia
among others.
The effective dye component of henna is called Lawsone. It consists of
fat, resin, manitol and volatile oils.
It is mentioned in the Islamic Encyclopedia of Medicine that the
ancientEgyptians used henna in mummification.
The Egyptian henna is typically a green substance that gives the hair
a reddish brown color. Other colors are obtained by adding other dyes
to the natural henna. Some women in Sudan add a substance called
paraphenylen ediamine to the henna toreduce the time needed for dyeing
from an hour to several minutes. But this mixture can be fatal
although its cause is unknown and this is why people who apply henna
are warned against adding this substance. Henna in itself is safe
anddoesn't have any known side effects. It is 100% natural. The henna
foundin different brands of shampoos in stores and pharmacies is free
of this substance.
Recent medical researches:
Many people in recent years have been inclined to use natural
substances.The idea of returning to using some old substances that
were once used as cosmetics is gaining ground in the medical field.
One of these substances is henna. If we look at the different haircare
products available off-the-shelf like shampoos, conditioners, hair
color and hair creams, we will find that much of them contain henna.
This substance is described in the Hadeeths as being the best source
for hair dyeing. What is the scientific evidence that encourage the
return to the use of henna?
An American magazine specializing in skin diseases, Cutis, once
published an article about henna in its first edition in 1986. Dr.
Natu is a famous professor of skin disease from New York University in
America, stated that henna has several benefits, the most important
being as follows:
1. Its effects are not permanent. It does not stick permanently to the
roots of the hair like other artificial hair colors. Henna starts to
fade after 3 to 6 weeks. Itthen disappears completely and leaves no
residue.
2. Henna is compatible with all natural hair colors.
3. Henna enhances the natural color of hair and gives it shine. One
would have to use it several times before any visible changes in color
appear.
4. Henna strengthens each individual hair, restores damaged hair and
prevents split ends. There are many different shampoos and
conditioners that containhenna and do not give the hair any new color.
They give it beauty and glow.
5. Extensive usage of henna is safe in comparison with other
artificial substances. There are only rare cases of skin sensitivity.
Didn't the prophet say, "The best thing to color your hair with is
henna and katam." Recent medical evidence in our hands proves what the
Prophet said. That is not strange because the Prophet said, "Henna
isthe best perfume for the people of Jannah." If the henna is the
preferred perfume in paradise, it is the ideal hair treatment

treating skin rashes

In the books of Imaams Al-Bukhaari and Muslim it isnarrated that Anas
said: "The Messenger of Allaah has allowed Abdur-Rahmaan Ibn 'Awfand
Az-Zubayr Ibn Al-'Awwaam to wear silk garments because of a skin rash
they had." In another narration, "Abdur-Rahmaan Ibn 'Awf and Az-Zubayr
Ibn Al-'Awwaam complained to the Prophet during a battle that they had
a skin rash, and he allowed them to wear silk garments which I saw
them wearing."
There are two areas of interest regarding this narration, one in the
area of Fiqh (Islamic Jurisprudence) and another medical.
In the area of Fiqh, in principle, wearing silken garments is allowed
only for women and is disallowed for men, except whenthere is a
legitimate need. For instance, men are allowed to wear silken garments
in cold weather, when one has only a silken garment to wear and when
complaining from mange, rashes, mites or lice, as evident by the last
narration.
According to Imaams Ahmad andShaafi'i wearing silken garments is
allowed for men if a necessity warrants it. The permission given to
some Muslims due to special circumstances applies to all thosewho face
similar circumstances.
Several scholars said that the narrations that prohibit silken
garments for men apply in general. They said that the aforementioned
narration might entail a specific permission for only 'Abdur-Rahmaan
Ibn 'Awf and Az-Zubayr . They say that it is possible, though, that
this permission applies to other Muslims. When there is a probability
regarding a certain ruling, adhering to the general text is warranted.
This is why some of the narrators of this narration commented: "I do
not know if the permission does apply to whoever comes after them
('Abdur-Rahmaan Ibn 'Awf and Az-Zubayr)."
The correct opinion is that the permission is general in its
indication and that there is no evidence that it is specific or
restricted. Similarly, the Prophet once said to Abu Burdah:"This
permission applies to you and none else after you." Also, Allaah said
to His Prophet, sallallaahu alayhi wa sail am, regarding the woman who
offered herself in marriage to theProphet (what means):
"...A privilege for you only, not forthe (rest of the) believers..."
[Quran, 33:50]
In the medical area, silk is produced by an animal and is a remedy.
Silk has many benefits, such as soothing and strengthening the heart
and helping relieve several of its ailments. Silk also helps against
black bile and whatever ailments it might cause. Further, silk
strengthens the eyesight when used as eyeliner. Raw silk, which is
used in preparing medications and remedies, is hot and dry in the
first degree. When silk is usedin clothes, it is mild and heats
thebody. Sometimes it could chill thebody.
Ar-Raazi said: "Silk is hotter than linen, colder than cotton and
develops the flesh. Every typeof thick clothes weakens the body and
hardens the skin."
There are three types of clothes, one that brings warmth and also
heats the body. Another type f clothes brings warmth but provides no
heat to the body. Thethird type does not bring warmthor heat. There is
no type that brings heat but not warmth to those wearing it. For
instance clothes made of wool and animalhair elevate body temperature
and bring warmth to the skin. Onthe other hand, silk, Kittan
(linen)and cotton garments only bring warmth to the skin. Kitten
clothes are cold and dry, wool clothes are hot and dry, while cotton
garments are moderate. Silken garments are softer and less hot than
wool. The author ofAl-Minhaj stated that wearing silk, "Does not bring
as much warmth as cotton, because it is milder."
Every type of soft, polished clothes heat the body less and in less
effective in helping the decomposition process. That is why it is
better that this type of clothes is worn during summer and in hot
areas.
Since silken garments are neither dry nor thick as the other types of
clothes they help as a treatment for skin rashes that result form dry,
thick material. Hence, the Prophet allowed Az-Zubayr and
'Abdur-Rahmaan to wear silken garments due to their skin rash. Also,
silken garments are the least hospitableto mites or lice, for it is
not the best environment where mites live and thrive.
The types of body wear that neither elevates the body temperature nor
brings warmth are made of iron, lead, wood, sand, and so forth.
If one asks, "since silk provides the best type of clothes and the
most suitable for the body, why was it prohibited for men by the
Islamic legislation, which is the mot honorable, perfect legislation
and which allows the good and pure things and only prohibits the
impure things?
Scholars answered this stating different reasons, such as, that Islam
prohibited silken garments for men so that they observe patience and
abandon wearing them for Allaah's sake. Others saythat silk was
prohibited because it leads to arrogance and pride.
Yet others say that silk was prohibited because of its softnesson the
skin that leads to femininebehavior while weakening manhood and
masculinity. Hence,you rarely see a man wearing silken garments who is
not affected by its softness by inadvertently imitating feminine
behavior and softness, even if he was among the most masculine men.
Wearing silken garments will certainly diminish the manly qualities
and masculinity, although these qualities will not disappear all
together.
As for those who do not comprehend these facts, let themsubmit to
Allaah's wise decisions and adhere to the texts that prohibit it for
men.
The Prophet said: "Allaah hasallowed silk and gold for the females of
my nation and prohibited them for the males of my nation."
[An-Nasaa'i]
In another narration, the Prophet said: "Wearing silk and gold is
prohibited for the males of my Nation and allowed for the

Black Seed (Nigella sativa): A cure for every disease

Abu Hurayrah narrated that the Prophet said: " Use this Black Seed
regularly, because it is a cure for every disease, except death."
[Al-Bukhaari and Muslim]
What is the Black Seed?
Its botanical name is Nigella sativa. It is believed to be indigenous
to the Mediterranean region but has been cultivated into other parts
of the world including the Arabian peninsula, northern Africa and
parts of Asia.
The Black seeds originate from the common fennel flower plant (Nigella
sativa) of the buttercup (Ranunculaceae) family. It is sometimes
mistakenly confused with the fennel herb plant (Foeniculum vulgare).
The plant has finely divided foliage and pale bluish purple or white
flowers. The stalk of the plant reaches a height of twelve to eighteen
inches as its fruit, theblack seed, matures.
The Black Seed forms a fruit capsule which consists of many white
trigonal seeds. Once the fruit capsule has matured, it opens up and
the seeds contained within are exposed to the air, becoming black in
color.
The Black seeds are small black grains with a rough surface and an
oily white interior, similar to onion seeds. The seeds have
littlebouquet, though when rubbed, their aroma resembles oregano. They
have a slightly bitter, peppery flavor and a crunchy texture.
The Black Seed is also known by other names, varying between places.
Some call it black caraway, others call it black cumin, onion seeds or
even coriander seeds. The plant has norelation to the common kitchen
herb, cumin.
Muslims' use of the Black Seed:
Muslims have been using and promoting the use of the Black Seed for
hundreds of years, and hundreds of articles have been written about
it. The Black Seed has also been in use worldwide for over 3000 years.
It is not only a prophetic herb, but it also holds a unique place in
the medicine of the Prophet .
It is unique in that it was not used profusely before the Prophet
Muhammad made itsuse popular. Although there weremore than 400 herbs
in use before the Prophet Muhammad and recorded in the herbals of
Galen and Hippocrates, the Black Seed was not one of the most popular
remedies of the time. Because of the way Islam has spread, the usage
and popularity of the Black Seed is widely known as a "remedy of the
Prophet ." In fact, a large part of this herbal preparation's
popularity is based on the teachings of the Prophet .
The Black Seed has become very popular in recent years and is marketed
and sold by many Muslim and non-Muslim businesses.
Its nutrients :
The Black Seed is rich in nutritional values. It contain almost 40%
fixed oils and 1.4% volatile oils. It also contains around fifteen
amino acids, proteins, calcium, iron, sodium, and potassium. Among its
most effective compositions are thymoquinone, dithymoquinone,
thymohydroquinone, and thymol.The magazine Food Chemistry found the
Black Seed to be high in protein, carbohydrates, essential fatty
acids, vitamins A, B1, B2, C and niacin as well as calcium, potassium
and iron. These are the very nutrients that modern science has found
that we most lack. It also provides many of the same nutrients that
the FDA recommends to help prevent disease and slow down the aging
process.
Dr. Michael Tierra, author of Planetary Herbology, also found the
Black Seed to be high in the above nutrients. In addition, he found a
remarkable number of sterols, especially beta-sitosterol,which is
known to have anti-carcinogenic properties. The Journal of American
Scientists reports that Black Seed has a number of useful properties
suchas antihistamine, antioxidant, antibiotic, antimycotic and
broncho-dilating effects.
The benefits and uses of the Black Seed:
The Black Seed is an excellent herb with many benefits and uses,
especially when it comes to maintaining a strong and healthyimmune
system. The prophetic reference in describing the Black Seed, as
having a healing for all illnesses is not exaggerated as it at first
appears. The Black Seed has been used for a variety of medical
problems for several thousand years. These uses rangefrom stomach
aches to asthma, cancer to coughs, and the traditional use as a spice.
The Black Seed is also used as: a carminative (rids the body of gas
from the intestines), a digestive (aids in the digestion of foods), a
diuretic (increases urine flow by ridding the body of excess water),
an emmenagogue (promotes and regulates menstruation), a galactagogue
(increases the production of milk), a resolvent (dissolves boils and
swelling), a stimulant (increases the flow of adrenaline and energy),
a stomachic (relievesstomach disorders), a sudorific (increases
perspiration), a tonic (improves bodily functions), and a vermifuge
(expels worms). Caution should be taken when using the black seed by
pregnant or potentially pregnant women, as high doses of this product
could induce spontaneous abortions.
To insure that you are taking the Black Seed look for the words
Nigella Sativa. Only this plant, as opposed to true cumin or coriander
has the ability to "heal all diseases."
Research suggests that the Black Seed is an effective antitumor
treatment for certain types of cancer, including breast cancer and
fibrocystic breast disease. The Black Seed may also be of possible
benefit in treating high blood pressure. Except its potential to cause
spontaneous abortions (and only at high dosages), there may be little
if any toxic side effects to using theBlack Seed.
Recent research has provided evidence that most illnesses arisebecause
of an imbalanced or dysfunctional immune system, which cannot perform
its primaryfunction of defending the body optimally. Researches also
indicate that the Black Seed contains an ability to significantlyboost
the human immune system - if taken over time.
The role of the Black Seed in increasing human immunity was not clear
before 1986, when Dr. Qaadi and his colleagues started a series of
researches in the United States. Afterwards, many researches were
launched in various countries. Dr. Qaadi proved that the use of the
Black Seed strengthens immunity since the ratio of the T assistant
lymph cells increased by an average of 72% compared to the restraining
cells. Also, there was a considerable development in the activity of
natural killer cells with an average of 74%.
The results of many modern researches supported the findings of Qaadi.
Amongst them are the results published by the International Immunity
magazinein August 1995 about the effect of black seed on the outer
lymph cells and the activity of white blood multi-nucleus cells. In
September 2000, the International Immunity magazinealso published a
research on the effect of the Black Seed oil in preventing
cytomegalovirus on laboratory rats. The Black Seed oilhas been tested
as an anti-virus substance and the immunity acquired during the early
stages of the disease was measured through determining the natural
killer cells and other things.
In October 1999, the European magazine of Cancer published an article
on the effect of thymoquinone on abdomen cancer in rats. Likewise, in
May 1998, a magazine specialized in anti-cancer researches published
an article on the extracts of the Black Seed as a treatment for cancer
tumors. On April 2000, the Ethanol Medical magazine wrote about the
toxicity and immunity effects of ethanol extracted from the Black
Seeds. Also, in February 1995, Medical Plants magazine published an
article on the effects of the Black Seed stable oiland thymoquinone on
white blood cells. Many other researches came out supporting these
facts.
More research is being done on the effectiveness of the Black Seed.
Research trials are also being planned in various countries to study
its actual effects on humans. However, we don't need to look any
further than the Prophet's words that tell us there is healing in
thisplant. As long as we trust in Allaah and take the prescription His
Prophet has given us, we will all be evidence of this magnificent
plant's abilities to heal all diseases.
Nonetheless, more is needed to be learned about the appropriatedoses
of this herb for various medical problems. We pray that Allaah may
guide Muslim physicians to take a closer look atthis plant and begin
prescribing it for all of our physical ailments.
Conclusion:
The Prophet told us that the Black Seed is a cure for every disease.
The Arabic word ' Shifaa' (cure) came without the definite article
which means that it is an indefinite word that covers most cures. This
means that the Black Seed contributes to the cure of every disease. It
has been scientifically proved that the immunity system is the only
system that has the ability to combat diseases and produce cells that
kill viruses.
Based on these facts, we can conclude that the Black Seed is a cure
for every disease because it strengthens the immunity system which is
responsible for curing diseases and combating viruses.
These scientific facts are obvious. No one can claim the credit of
knowing these facts fourteen centuries ago, except a Prophet. Allaah
Almighty Says (what means): "Nor does he (the Prophet ) speak of (his
own) inclination. It is not but a revelation revealed." [Quran 53:
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Description of ‘Umrah.Dought & clear - ,

I want to know about 'Umrah in detail.
Praise be to Allaah.
An act of worship cannotbe accepted unless it meets two conditions:
1 – Sincerity towards Allaah alone, i.e., it is done to seek the
Countenance of Allaah and the Hereafter, and isnot done to show off,
to enhance one's reputation or for worldly gain.
2 – Following the Prophet (peace and blessings of Allaah be upon him)
in word and deed. Following the Prophet (peace and blessings of Allaah
be upon him) can only be achieved by knowing hisSunnah
Hence the one who wants to worship Allaah by doing any act of worship
– Hajj or anything else – has to learn the teachings of the Prophet
(peace and blessings of Allaah be upon him) concerning it,so that his
actions will be in accordance with the Sunnah.
We will sum up in these few lines the descriptionof 'Umrah as narrated
in the Sunnah.
'Umrah is composed of four things, namely: ihraam, circumambulation of
theSacred House (tawaaf), saa'i between al-Safa and al-Marwah, and
shaving the head or cutting the hair.
1 – Ihraam.
Ihraam means having the intention of starting the rituals of Hajj or 'Umrah.
When the pilgrim wants to enter ihraam, he should change his clothes
and do ghusl likethe ghusl done to cleanse oneself of janaabah
(impurity following sexual activity). Then he should apply whatever
perfumeis available, musk or whatever, to his head and beard. It does
not matter if traces of that perfume remain after heenters ihraam,
because of the hadeeth narrated in al-Saheehayn from 'Aa'ishah (may
Allaah be pleased with her) who said: When the Prophet (peace and
blessings of Allaah be upon him) wanted to enter ihraam, he would
perfume himself with the best perfume he could find, then I would see
shiningtraces of that musk on his head and beard afterthat." Narrated
by al-Bukhaari, 271; Muslim,1190.
Doing ghusl when entering ihraam is Sunnah for both men and women,
even women who are bleeding following childbirth or menstruating,
because the Prophet (peace and blessings of Allaah be upon him)
commanded Asma' bint 'Umays when she was bleeding following childbirth
to do ghusl when she entered ihraam, and to bandage her private parts
and enter ihraam. Narrated by Muslim, 1209. Then after doing ghusl and
putting on perfume, the pilgrim should put on the ihraam garments and
– apart from women who are bleeding following childbirth or
menstruating – pray the obligatory prayer if that is at the time of an
obligatory prayer, otherwise they should pray two rak'ahs with the
intention of the Sunnah prayer of wudoo'. When the pilgrim has
finished praying he should face the qiblah and enter ihraam. He may
delay ihraam until he has boarded his means of transportation, and is
ready to move off, but he should enter ihraam before he leaves the
meeqaat for Makkah.
Then he should say, Labbayk Allaahumma bi 'Umrah (Here I am, O Allaah,
for 'Umrah).
Then he should recite the Talbiyah as the Prophet (peace and
blessings of Allaah be upon him) did: "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 Allaah, here I am. Here I
am, Youhave no partner, here I am. Verily all praise and blessings are
Yours, and all sovereignty, You haveno partner)."
The Talbiyah of the Prophet (peace and blessings of Allaah be upon
him) also included the words, "Labbayka ilaah al-haqq (Here I am, O
God of Truth)."
Ibn 'Umar used to add to the Talbiyah the words, "Labbaayk wa
sa'dayka, wa'l-khayr bi yadayka, wa'l-raghba' ilayka wa'l-'aml (Here I
am and blessed by You, and all good is in Your hands, and desire and
action are directed towards You)."
Men should raise their voices when saying that,because the Prophet
(peace and blessings of Allaah be upon him) said: "Jibreel came to
meand told me to tell my companions and those who are with me to raise
their voices when reciting the Talbiyah." Classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 1599. And he (peace and blessings of
Allaah be upon him) said: "The best of Hajj is that in which voices
are raised in the Talbiyah and the blood of the sacrificial animal
flows." Classed as hasan by al-Albaani in Saheeh al-Jaami', 1112.
A woman should recite in such a manner that those who are beside her
can hear it, unless there is a man beside her who is not one of her
mahrams, in which case she should recite it silently.
If the person who is entering ihraam fears some obstacle that may
prevent him from completing his pilgrimage (such as sickness, an
enemy, being stopped from proceeding any further, etc), then he should
stipulate a condition when entering ihraam by saying, "If I am
prevented then my exiting ihraam is where Iam prevented" – i.e., if
something prevents me from completing my pilgrimage such as sickness
or delay etc, then I will exit my ihraam. The Prophet (peace and
blessings of Allaah be upon him) commanded Dubaa'ah bint al-Zubayr,
when shewanted to enter ihraam but she was sick, to stipulate such a
condition, and he said, "Your condition is valid with your Lord."
Narrated by al-Bukhaari (5089) and Muslim (1207).
If he stipulates this condition and something happens to prevent him
from completing his pilgrimage, then he can exit his ihraam and does
not have to do anything (i.e., offer a sacrifice in compensation).
But the one who does not fear that some obstacle may prevent him from
completing his pilgrimage does not have to stipulate any conditions,
because the Prophet (peace and blessings of Allaah be upon him) did
not stipulate conditions nor did he command everyone to do so. Rather
he told Dubaa'ah bint al-Zubayr to do that because she was sick.
The muhrim (person who has entered ihraam) should recite the Talbiyah
a great deal, especially when circumstances and times change, such as
when going up to a high place or going down to a low place, or when
night or day begin. After that he should ask Allaah for His good
pleasure and for Paradise, and seek refuge in His Mercy from the Fire.
The Talbiyah is prescribed in 'Umrah from the moment one enters ihraam
until one starts Tawaaf. When he starts Tawaaf he should stop reciting
the Talbiyah.
Ghusl when entering Makkah
When the pilgrim approaches Makkah, he should do ghusl before
entering, if possible, because the Prophet (peace and blessings of
Allaah be upon him) did ghusl when he entered Makkah. Narrated by
Muslim, 1259.
2 – Tawaaf
Then when he enters al-Masjid al-Haraam he should do so with his right
foot first, and say, "Bismillaah wa'l-salaatu wa'l-salaam 'ala
Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab
rahmatika. A'oodhu Billaah il-'Azeem wa bi wajhih il-kareem wa bi
sultaanih il-'qadeem minal-Shaytaan il-rajeem (Inthe name of Allaah,
and blessings and peace be upon the Messenger of Allaah. O Allaah,
forgive me my sins and open to me the gates of Your mercy. I seek
refuge with Allaah the Almighty and in His noble Countenance and His
eternal power from the accursed Satan)." Then he should go to the
Black Stone in order to start tawaaf. He should touch the Stone with
his right hand and kiss it; if he cannot kiss it then he should touch
it with his hand and kiss his hand. If he cannot touch it with his
hand then he should face the Stone and point to it with his hand and
say "Allaahu akbar", but he should not kiss his hand.
There is a great deal of virtue in touching the Black Stone, because
theProphet (peace and blessings of Allaah be upon him) said: "Allaah
will raise up the Black Stone on the Day of Resurrection and it will
have two eyes with which it will see and a tongue with which it will
speak, and it will bear witness for those who touched it in
sincerity." Classed as saheeh by al-Albaani in Saheeh al-Targheeb
wa'l-Tarheeb, 1144.
It is better not to crowd around and cause annoyance to people or be
annoyed by them, because of the hadeeth in which the Prophet (peace
and blessings of Allaah be upon him) saidto 'Umar: "O 'Umar, you are a
strong man, do notcrowd around the Stone and disturb the weak. If you
find space, then touch it, otherwise just face it and say 'Allaahu
akbar.'" Narrated by Ahmad, 191; classed as qawiy by al-Albaani in
Risaalat Manaasik al-Hajj wa'l-'Umrah, p. 21.
Then he should move towards the right, with the Ka'bah on his left,
and when he reaches the Yemeni Corner (al-Rukn al-Yamaani, which is
the third cornerafter the Black Stone) heshould touch it, without
kissing his hand or saying "Allaahu akbar". If he cannot touch it then
he should move on,and not crowd around it. Between the Yemeni Corner
and the Black Stone he should say, "Rabbanaa aatina fi'l-dunya hasanah
wa fi'l-aakhirah hasanah waqinna 'adhaab al-Naar (Our Lord! Give us in
this world that which is good and in the Hereafter that which is good,
and save us from the torment of the Fire)."Narrated by Abu Dawood and
classed as hasan by al-Albaani in Saheeh Abi Dawood, 1666.
Every time he passes the Black Stone he should face it and say
'Allaahu akbar', and in the rest ofhis tawaaf he should recite
whatever he likes of dhikr, du'aa' and Qur'aan, because tawaafaround
the Ka'bah has been established for the remembrance of Allaah.
In Tawaaf men should do two things:
1 – Uncovering the right shoulder (idtibaa') from the beginning of
tawaaf until the end. This is done by placing the middle of the rida'
(upper garment) beneath the right armpitand the ends of the rida'over
the left shoulder. When the pilgrim finishes tawaaf, he should put his
rida' back as it was before tawaaf, because the time for wearing it
with one shoulder uncovered is only in tawaaf.
2 – Raml in the first threecircuits only. Raml meanswalking quickly
with short steps. In the last four circuits there is no raml, rather
the pilgrim should walk normally.
When the pilgrim has completed seven circuits of tawaaf, he should
cover his right shoulder and then go to the Station of Ibraaheem
(Maqaam Ibraaheem) and recite the words (interpretation of the
meaning):
"And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or
the stone on which Ibraaheem (Abraham) stood while he was building the
Ka'bah] as aplace of prayer (for some of your prayers, e.g. two Rak'at
after the Tawaaf of the Ka'bah at Makkah),"
[al-Baqarah 2:125]
Then he should pray tworak'ahs behind the Station; in the first rak'ah
after reciting al-Faatihah he should recite Yaa ayyaha'l-kaafiroon
(Soorat al-Kaafiroon 109) and in the second Qul Huwa Allaahu ahad
(Soorat al-Ikhlaas 112). Then when he has finished this prayer he
should go to the Black Stone and touch it if he can. It is prescribed
at this point to touch it only; if he cannot do that then he should go
away and not point to it.
3 – Saa'i
Then he should go out to the Mas'aa (place for saa'i) and when he
comes near to al-Safa' heshould recite (interpretation of the
meaning):
"Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the
Symbols of Allaah"
[al-Baqarah 2:158]
And he should say: "Nabda'u bima bada'a Allaah bihi (We start with
that with which Allaah started)."
Then he should climb al-Safa until he can see the Ka'bah, then he
should face it and raise his hands and praise Allaah, and make du'aa'
as he wishes. The Prophet (peace and blessings of Allaah be upon him)
used to say: "Laa ilaaha ill-Allaah wahdahu laa shareeka lah,
lahu'l-mulk, wa lahu'l-hamd, wa huwa 'ala kulli shay'in qadeer. Laa
ilaaha ill-Allaah wahdah, anjaza wa'dah, wa nasara 'abdah, wa hazamaa
al-ahzaaba wahdah (There is no godbut Allaah alone, with nopartner or
associate; His is the Dominion, all praise is due to Him, andHe is
able to do all things. There is no god but Allaah alone; he fulfilled
His promise, granted victory to His slave, and defeated the
confederates alone)." Narrated by Muslim, 1218.
He should repeat that three times, and make du'aa' in between. He
should recite this dhikr then make du'aa', then recite it again and
make du'aa', and recite it a third time, then come down to al-Marwah,
andnot make du'aa' after the third time.
When he reaches the green marker he should run as quickly as he can
without disturbing anyone, because it was proven that the Prophet
(peace and blessings of Allaah be upon him) did saa'i between al-Safa
and al-Marwah, and he said, "The river bed is not crossed except with
vigour." Narrated by Ibn Maajah and classed as saheeh by al-Albaani in
Saheeh Ibn Maajah, 2419. The river bed [it was a dried river bed in
the time of the Prophet (peace and blessings of Allaah be upon him)]
is the area between the two green markers that stand there now.
When he reaches the second green marker, heshould walk normally until
he reaches al-Marwah. He should climb up it and turn to face the
qiblah, and raise his hands and say what he said at al-Safa. Then he
should come down from al-Marwah and head for al-Safa, walking in the
place of walking and running in the place of running. When he reaches
al-Safa he should do what he did the first time, and the same when he
goes back to al-Marwah, until he has completed seven circuits; going
from al-Safa' to al-Marwah is one circuit, and coming back from
al-Marwah to al-Safa is another circuit.During his saa'i he can say
whatever he likes or dhikr and du'aa', and recite Qur'aan.
Note:
The verse (interpretation of the meaning):
"Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the
Symbols of Allaah"
[al-Baqarah 2:158]
should be recited by thepilgrim who wants to perform saa'i when he
approaches al-Safa at the beginning of saa'i only. It is not
mustahabbto repeat it every time he approaches al-Safa and al-Marwah,
as some people do.
4 – Shaving the head or cutting the hair
When he has completed seven circuits (of saa'i) he should shave his
headif he is a man, or cut some of his hair. If he shaves his head he
must shave his entire head, and if he cuts his hair he must cut from
all over his head. Shaving is better than cutting because the Prophet
(peace and blessings of Allaah be upon him) made du'aa' three times
for those who shaved their heads and once forthose who cut their
hair.Narrated by Muslim, 1303.
Women should cut the length of a fingertip from their hair.
With these actions, 'Umrah is complete. So 'Umrah consists of ihraam,
tawaaf, saa'i and shaving the head or cutting the hair.
We ask Allaah to help us to do righteous deeds, and to accept them
fromus, for He is Ever Near and responds to our prayers.
See Manaasik al-Hajj wa'l-'Umrah by al-Albaani [available in English
as The Rites of Hajj and 'Umrah, published by International Islamic
Publishing House, Riyadh]; Sifat al-Hajj wa'l-'Umrah and al-Manhaj li
Mureed al-'Umrah wa'l-Hajj by Ibn 'Uthaymeen (may Allaah have mercy on