Questions & Answers

The Miqat is the designated boundary from which one must enter into Ihram with the intention of performing Hajj or Umrah. It is obligatory to enter into Ihram before crossing the Miqat. For travelers coming from Bangladesh, Yalamlam is generally the designated Miqat.

Ihram is the state a pilgrim enters before performing Hajj or Umrah, beginning with the intention and the talbiyah. While in ihram certain acts become forbidden, such as wearing stitched clothing, using perfume, and cutting hair or nails.

Tawaf is circling the Kaaba seven times, beginning and ending each circuit in line with the Black Stone, keeping the Kaaba on your left.

Going back and forth seven times between Mount Safa and Marwah is called Sa‘i. Going from Safa to Marwah is counted as one round, and returning from Marwah to Safa is counted as another round. Sa‘i ends at Marwah.

Umrah may be performed at any time of the year, except during the specific days of Hajj. The virtue of performing Umrah in the month of Ramadan has been particularly mentioned.

One. It is performing Tawaf of the Ka'bah. The condition of Umrah is entering into Ihram. However, some have said that the pillars of Umrah are three, namely:

(1) Entering into Ihram.

(2) Performing Tawaf.

(3) Performing Sa'i.

It should be noted that these pillars are also the obligatory acts of Umrah.

There are three types, namely:

1. Tamattu‘

2. Qiran

3. Ifrad

First, ‘Tamattu‘’ means performing ‘Umrah first during the Hajj season, exiting the state of ihram, changing out of the ihram garments, and resuming normal life. A few days later, one enters ihram again from Makkah and performs the rites of Hajj.

Second, ‘Qiran’ means not exiting the state of ihram between ‘Umrah and Hajj and not removing the ihram garments. Hajj is then performed in the same ihram.

Third, ‘Ifrad’ means performing Hajj only, without performing ‘Umrah.

Firstly: The command of Allah Ta‘ala. He says:

وَلِلَّهِ على الناس حج البيت من استطاع إليه سبيلا

Meaning: Whoever among the people has the means to do so is obligated, for the sake of Allah, to perform Hajj to that House.

Secondly: The hadith of the Prophet, sallallahu ‘alayhi wa sallam. He said:

(a) Islam is built upon five pillars:

(1) Testifying that there is no deity except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is the Messenger of Allah,

(2) Establishing Salah,

(3) Giving Zakah,

(4) Observing Sawm during the month of Ramadan, and

(5) Performing Hajj to the Sacred House of Allah. (Bukhari)

(b) O people! Allah has made Hajj obligatory upon you, so perform Hajj. (Muslim)

(Surah Aal ‘Imran: 97)

There are three; they are:

(1) Putting on the Ihram garments and making the intention for Umrah before crossing the Miqat.

(2) Performing Sa‘i in the area between the two hills of Safa and Marwah. Some scholars have said that this is a rukn, meaning obligatory.

(3) Cutting the hair (shaving the head or shortening the hair).

According to the Hanafi and Maliki schools of thought, performing Umrah is Sunnah. According to the Shafi‘i and Hanbali schools of thought, performing Umrah is obligatory. That is, Umrah is also obligatory for anyone upon whom Hajj is obligatory.

Umrah may be performed in any month of the year, on any day, and on any night. However, according to Imam Abu Hanifah, it is makruh to perform Umrah on the Day of Arafah, the Day of Sacrifice, and the three days of Ayyam al-Tashriq.

There are 9, as follows:

(1) Performing Sa‘i. (According to many, this is a pillar of Hajj.)

(2) Entering into Ihram before passing the Miqat.

(3) Remaining at ‘Arafat until sunset.

(4) Spending the night at Muzdalifah.

(5) Spending at least two nights at Mina after Muzdalifah.

(6) Throwing the pebbles.

(7) Slaughtering the Hady (sacrificial animal) (for those performing Tamattu‘ and Qiran Hajj).

(8) Cutting the hair.

(9) The Farewell Tawaf.

If, for any reason, any one of the wajib acts mentioned above is omitted, it becomes wajib to offer dam (that is, to slaughter an animal).

There are many Sunnahs of Hajj. Among the notable ones are:

(1) Performing ghusl before entering ihram.

(2) For men to wear white ihram garments.

(3) Reciting the Talbiyah.

(4) Staying in Mina on the night preceding the 8th of Dhul-Hijjah.

(5) Making du‘a after throwing pebbles at the small and middle Jamarahs.

(6) For those performing Qiran and Ifrad Hajj to perform Tawaf al-Qudum.

However, if a Sunnah is missed for any reason, no dam is required.

Firstly: The command of Allah Most High. He says:

وَلِلَّهِ على الناس حج البيت من استطاع إليه سبيلا

Meaning: Whoever among the people has the means to do so, it is an obligatory duty upon him, for Allah, to perform Hajj to that House.

Secondly: The hadith of the Prophet (peace and blessings of Allah be upon him). He said:

(a) Islam is founded upon five pillars:

(1) To testify that there is no deity worthy of worship except Allah and that Muhammad (peace and blessings of Allah be upon him) is the Messenger of Allah,

(2) To establish Salah,

(3) To give Zakat,

(4) To observe Sawm during the month of Ramadan, and

(5) To perform Hajj to the Sacred House of Allah. (Bukhari)

(b) O people! Allah has made Hajj obligatory upon you, so perform Hajj. (Muslim)

(Surah Aal ‘Imran: 97)

Hajj becomes obligatory when all of the following conditions are fulfilled:

(1) Being a Muslim. No act of worship performed while one is a non-Muslim is accepted by Allah.

(2) Having reached puberty.

(3) Possessing reason and intellect. That is, acts of worship are not incumbent upon an unconscious or insane person.

(4) Possessing financial and physical ability. Financial ability means that, after bearing the expenses of Hajj, one must have sufficient wealth and means to continue supporting one's family. Along with physical health, having access to transportation, safety of the route, and, in the case of a woman, having a mahram man accompany her are also included within the meaning of ability. If any one of these is lacking, Hajj will not be obligatory.

Hajj must be performed as soon as one is able. It should not be delayed, because calamity or even death may come at any time. This is the opinion of the majority of scholars.

Those traveling to the Holy Ka'bah must enter into ihram at a specified distance from the Ka'bah, at locations designated by the hadith of the Prophet. Those locations are called miqats. There are miqats on all sides of the Haram Sharif.

Two types:

(a) The Miqat of time,

(b) The Miqat of place. The Miqat of time for Hajj is the months of Shawwal, Dhul-Qa‘dah, and Dhul-Hijjah. According to many, the period from the month of Shawwal until the first 10 days of Dhul-Hijjah is referred to as the months of Hajj. On the other hand, Umrah may be performed during any month, day, or night of the year.

The five Miqats.

1. Dhul-Hulaifah for the people of Madinah ذو الحليفة

2. Al-Juhfah for the people of Syria الجحفة

3. Qarn al-Manazil for the people of Najd قرن المنازل

4. Yalamlam for the people of Yemen يلملم

5. Dhat ‘Irq for the people of Iraq ذات عرق

Those who live within the boundaries of the five stated miqats—such as residents or expatriate workers in Jeddah, Bahrah, Ta’if, Sharayi’, and the areas between them and Makkah—will enter ihram for Hajj from their own homes. They do not have to go to a miqat.

For the ihram of Hajj, one should enter ihram from one’s own home; for the ihram of Umrah, one should go to Masjid al-Tan‘im or any place outside the boundaries of the Haram and enter ihram there. Foreigners working in Makkah should do the same.

Clipping the nails, trimming the moustache, shaving and cleaning the hair of the armpits and below the navel. However, no ruling is found regarding men or women cutting the hair of their heads before entering ihram. It should be noted that the beard must not be cut under any circumstances. It is also mustahabb to perform ghusl after clipping the nails and cutting the hair.

وُقِّتَ لَنَا فِي قَصِّ الشَّارِبِ وَتَقْلِيمِ الأَظْفَارِ وَنَتْفِ الإبِطِ وَحَلْقِ الْعَانَةِ أَنْ لاَ نَتْرُكَ أَكْثَرَ مِنْ أَرْبَعِينَ لَيْلَةً

A time limit has been prescribed for us not to leave trimming the moustache, clipping the nails, cleaning the armpits, and removing the hair below the navel for more than forty nights. (Muslim 258)

It may be applied to the head, beard, and the entire body. There is no problem if its fragrance remains on the body after entering into ihram. It should be remembered that women must not apply perfume.

He should wear two pieces of cloth like sheets: one around the lower body and the second over the upper body. The cloths must be unstitched. It is recommended that they be clean and white. No third or other type of clothing may be worn, such as a cap, undershirt, underwear, or even an amulet. However, a shawl or blanket may be used for protection from the cold.

There is no special clothing for women’s ihram. The clothes women normally wear are their ihram. They may wear loose-fitting and modest clothing as they wish, provided it does not resemble men’s clothing. It may be black, green, or any other colour.

There are three, namely:

(1) Entering into Ihram from the Miqat.

(2) Wearing unstitched clothing.

(3) Reciting the Talbiyah. That is, after making the intention, it is obligatory to recite the Talbiyah.

No. In this state, she should not wear a niqab or gloves. However, if a non-mahram man comes into her presence, she should keep her face covered. That is, she is permitted to cover her face with a headscarf or another piece of cloth, without wearing a niqab.

They will clean themselves, perform ghusl, and enter into ihram. However, while menstruating or experiencing postnatal bleeding, they will not perform prayer or tawaf of the Ka‘bah. They will perform all the other rites. Then, once they become pure, they will perform wudu and ghusl, followed by tawaf and sa‘i. If menstruation begins after entering ihram, they still must not perform tawaf of the Ka‘bah until they become pure.

No footwear that covers the ankles may be worn. Cloth socks should not be worn either. However, sandals may be worn.

The intention for Salah and all other acts of worship is made by forming the intention in one’s heart. However, when entering ihram, only the words Hajj or Umrah are to be uttered aloud.

Begin reciting the Talbiyah, and—

(a) recite it frequently.

(b) recite it aloud.

(c) However, women should recite it quietly, so that only they themselves can hear it.

(d) Continue to engage frequently in dhikr and adhkar.

(e) It is preferable to recite the Talbiyah while facing the Qiblah. Furthermore, it is Sunnah to recite the Talbiyah when descending from a high place to a low place and when ascending from a low place to a high place.

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ - لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ ু إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ - لاَ شَرِيكَ لَكَ

Meaning: I am here, O Allah! Answering Your call, I am here. I am here, bearing witness that You have no partner; I am here. Indeed, all praise and blessings are Yours, and sovereignty as well. You have no partner.

لَبَّيْكَ = I am here, اللَّهُمَّ = O Allah, لاَ شَرِيكَ = there is no partner, لَكَ = Yours, إِنَّ = indeed, الْحَمْدَ = all praise, النِّعْمَةَ = blessing, الْمُلْكَ = sovereignty.

After putting on the ihram garments, begin reciting the Talbiyah as soon as you have completed making the intention, and stop just before beginning tawaf upon reaching al-Masjid al-Haram. In the case of Hajj, continue reciting the Talbiyah until just before throwing pebbles at the large Jamrah on the 10th of Dhul-Hijjah.

The prohibited acts are as follows:

(1) Removing or cutting hair, and cutting the fingernails and toenails. However, if some hair falls out forgetfully or unintentionally while scratching the body, there is no problem.

(2) Perfume must not be used after entering ihram.

(3) Sexual intercourse with one’s wife, engaging in sexual activity, looking at her with desire, touching her, kissing her, caressing or embracing her, or speaking of such matters are prohibited.

(4) Contracting or arranging a marriage, or even making a marriage proposal, is prohibited. Whether for oneself or for someone else, both are prohibited.

(5) Hunting or killing land animals is prohibited. Do not assist in it. However, you may catch fish from the water. Hunting animals within the boundaries of the Haram is prohibited even for those who are not in ihram.

(6) Wearing stitched clothing is not permitted. However, you may use a watch, ring, glasses, hearing aid, belt, wallet, etc.

(7) Women may wear stitched clothing.

(8) Covering the head is prohibited. Do not cover the face either. The head must not be covered with the ihram cloth, a turban, cap, towel, gamcha, or any other cloth. However, you may sit under the shade of an umbrella, tent, vehicle roof, or the roof of a house. If the head is covered forgetfully or unintentionally, the covering must be removed as soon as one remembers. Women shall keep their heads covered.

(9) Women shall not wear gloves. They shall not cover their faces with a niqab. If veiling is necessary, they shall cover with their headscarves.

(10) Do not quarrel.

(11) Whether in ihram or not, no one may cut any naturally growing tree or green vegetation within the boundaries of the Haram in Makkah Sharif.

No damm or fidyah is required for this. As soon as one remembers or becomes aware, one must refrain from this act and seek forgiveness for it. However, if one engages in sexual intercourse, the Hajj will become invalid.

No, it is not permissible to bathe with scented soap; one should not even wash one’s hands with it.

If this occurs, one should perform the obligatory ghusl and wash the clothes. This will not affect the Hajj or Umrah in any way. One will not even have to offer any fidyah, because a wet dream is not something within a person’s control.

According to the majority of scholars, the Hajj of both husband and wife will be invalidated, whether that intercourse takes place before or after the stay at Arafat. If the Hajj is invalidated, they must make up this Hajj the following year.

These two areas are located within the boundaries of the Haram; that is, they are part of the Haram. However, the plain of Arafat is outside the Haram. The boundaries of the Haram from the Ka'bah are:

(a) To the east, 16 kilometres up to Ji'ranah.

(b) To the west, 15 kilometres up to Hudaybiyyah (Shumaysi).

(c) To the north, 6 kilometres up to Tan'im.

(d) To the south, 12 kilometres up to Adah.

(e) To the north-east, 14 kilometres up to Wadi Nakhlah.

Upon entering Al-Masjid al-Haram, first perform seven circuits of tawaf around the Ka'bah. Then, after offering two rak'ahs of prayer, perform sa'i seven times between the hills of Safa and Marwah. Finally, cut your hair and come out of ihram; that is, change out of the ihram garments and put on normal clothing. See the following chapters for the detailed rules of tawaf, sa'i, and cutting the hair.

The acts are as follows:

(1) Upon reaching Makkah, rest for a while in a convenient place so that fatigue is removed and strength is regained. Moreover, it is essential to be clean and pure before tawaf. (Bukhari)

(2) If possible, it is mustahabb to perform ghusl. The Messenger of Allah, peace and blessings of Allah be upon him, used to do so. (Bukhari) If there is no opportunity, it may be omitted. However, one must certainly purify oneself from ritual impurity.

(3) If feasible, it is also mustahabb to enter Makkah through the highland area. (Bukhari) It is preferable to enter through the “Bab al-Salam” gate. If that is not possible, you may enter through any gate.

(4) When entering the Haram Sharif, it is preferable to enter with the right foot first and recite the following supplication:

أَعُوذُ بِاللهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللهِ وَالصَّلاَةُ وَالسَّلاَمُ عَلٰى رَسُوْلِ اللهِ - اَللَّهُمَّ افْتَحْ لِيْ أَبْوَابَ رَحْمَتِكَ

And when leaving Masjid al-Haram, recite:

بِسْمِ اللهِ وَالصَّلاَةُ وَالسَّلاَمُ عَلٰى رَسُوْلِ اللهِ اَللَّهُمَّ إِنِّيْ أَسْأَلُكَ مِنْ فَضْلِكَ

It is Sunnah to recite these supplications in all other mosques throughout the world as well.

(5) The tahiyyah of “Masjid al-Haram” is to perform tawaf. If you do not intend to perform tawaf, never sit in the mosque without first performing two rak‘ahs of salah. However, if the congregational prayer has begun, join the congregation directly.

(6) It is permissible for sick and excused persons to perform tawaf or sa‘i while being carried on a litter. (Bukhari)

(7) The first tawaf is called “Tawaf al-Qudum”

(طواف القدوم) or “Tawaf al-Umrah.”

According to Hanafi fiqh, there are three conditions of tawaf, namely:

(1) Making the intention for tawaf,

(2) Completing seven circuits of tawaf,

(3) Performing tawaf around the Ka'bah while remaining within al-Masjid al-Haram.

Five; they are:

(1) Performing wudu.

(2) Covering the 'awrah.

(3) Performing tawaf while keeping al-Hajar al-Aswad to one’s left.

(4) Performing two rak'ahs of prayer after tawaf.

No; rather, it is contrary to the Sunnah.

Here, the Sunnah is to go and drink Zamzam water, pour some water over one’s head, and then, if possible, touch al-Hajar al-Aswad again. Thereafter, one should proceed to perform sa‘i between Safa and Marwah. This is how the Prophet (peace and blessings of Allah be upon him) did it.

No, never kiss it. However, touching the “Rukn al-Yamani” is mustahabb.

No, it will not be valid.

No. It is a separate act of worship.

No, they will perform tawaf after becoming pure.

He should perform Sa‘i, because being in a state of ritual purity is not a condition for Sa‘i; rather, it is recommended.

Do it while wearing normal clothing.

(a) Upon reaching al-Hajar al-Aswad, one gestures with both hands. This is wrong. The correct practice is to gesture with one hand.

(b) One gestures toward the Rukn al-Yamani with the hand. This is not correct.

(c) Some people touch all four corners of the Ka‘bah during tawaf. It is not right to do so.

(d) During tawaf, some people wipe the Ka‘bah or its covering. There is no virtue in such wiping.

(e) Some people perform dhikr and make du‘a in groups during tawaf. Do not do this.

(f) A certain group of people perform tawaf together in a barricaded formation. It is not appropriate to perform tawaf in this manner while causing hardship to others.

(g) Some people kiss Maqam Ibrahim and wipe it with their hands. These are wrong practices.

Sa‘i means running. Very close to the Ka‘bah are two small hills, one called Safa and the other Marwah. Between these two hills, Mother Hajar went back and forth in search of water for her infant son Isma‘il. It is in this very place that those performing Hajj and ‘Umrah must make sa‘i. Although its literal meaning is running, technically it means walking at a normal pace. Only in the section marked by the two green pillars should one move at a slightly faster, running pace. Women, however, should not run.

Performing Sa‘i is wajib. However, some have said that it is a rukn, meaning obligatory (fard).

(1) Perform tawaf first, and then Sa‘i.

(2) Begin at ‘Safa’ and finish at ‘Marwah’.

(3) Cover the full distance between ‘Safa’ and ‘Marwah’. Falling even slightly short will not suffice.

(4) Complete seven circuits.

(5) Sa‘i must be performed in the designated place for Sa‘i. Performing it alongside that area will not suffice.

(a) Performing Sa‘i while in a state of wudu and covering the ‘awrah.

(b) Beginning Sa‘i immediately after Tawaf without a lengthy delay.

(c) After completing one circuit of Sa‘i, beginning the next circuit without a lengthy pause.

(d) For men to jog slightly in the area between the two green lights.

(e) Ascending both the hills of Safa and Marwah in every circuit.

(f) Engaging in dhikr and supplication on the hills of Safa and Marwah and in the area between them.

(g) For a person who is able to perform Sa‘i on foot.

Join the congregational prayer immediately. After the prayer, complete the remaining rak‘ahs.

Cutting the hair is obligatory in both Hajj and Umrah.

Men:

(1) They should shave the entire head or trim the hair from all parts of the head.

(2) Shaving the head carries greater reward than trimming the hair, because the Messenger of Allah (peace and blessings be upon him) prayed three times for mercy and forgiveness for those who shaved their heads (رحم الله المحلقين). On the other hand, he made the said supplication only once for those who trimmed their hair (.... المقصرين).

(3) Trimming the hair from only part of the head will not suffice; rather, it is essential to trim the hair from the entire head.

There is no ruling for girls to shave their heads. They should only trim their hair.

There is no ruling for women to shave their heads. They should cut from the ends of one-fourth of the hair on their heads an amount equal to the upper joint of a finger (that is, slightly less than one inch). Girls should not cut more hair than this.

لَيْسَ عَلَى النِّسَاءِ حَلْقٌ إِنَّمَا عَلَى النِّسَاءِ التَّقْصِيرُ

Entering into Ihram, departing for Mina, and spending the night there.

Perform ghusl, clean oneself, and apply perfume to the body. However, those offering an udhiyah should not cut their hair or nails from the 1st of Dhul-Hijjah until the sacrifice is performed.

Enter into ihram from your respective homes or places of residence. Those staying in Makkah should also enter into ihram from their respective homes. Those performing Hajj al-Ifrad or Hajj al-Qiran who are already in the state of ihram should remain in that state. After putting on the ihram garments, make the intention for Hajj.

Make the intention for Hajj in your heart and also say aloud, لَبَّيْكَ حَجًّا or say, اَللَّهُمَّ لَبَّيْكَ حَجًّا. After finishing, continue reciting the Talbiyah. The Talbiyah is:

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَু لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ

Thereafter, proceed in groups toward Mina, whether by vehicle or on foot.

It is mustahabb to set out after sunrise and before the Zuhr prayer. That is, it is preferable to proceed to Mina before the Zuhr prayer.

The four-rak‘ah obligatory prayers should be performed as two rak‘ahs. This is called qasr (shortening the prayer). These prayers are Zuhr, ‘Asr, and ‘Isha. During Hajj, the Messenger of Allah (peace and blessings of Allah be upon him) performed these prayers in shortened form at Mina, ‘Arafah, and Muzdalifah, leading all the people from within and outside Makkah; this is Sunnah. In this regard, he made no distinction between residents and travellers. In other words, he did not instruct even the people of Makkah to perform four rak‘ahs. (Fatawa Ibn Taymiyyah and Fatawa Ibn Baz) However, it should be remembered that the obligatory prayers of Fajr and Maghrib—that is, the prayers consisting of two and three rak‘ahs—are never shortened. In Mina, perform each prayer at its prescribed time and do not combine them. In other words, do not perform Zuhr and ‘Asr together, or Maghrib and ‘Isha together—not even if you are a traveller.

Spending tonight in Mina is mustahabb, or Sunnah. Since tomorrow is the Day of Arafah, tonight is called the “Night of Arafah.” It is Sunnah to remain in Mina tonight until sunrise.

(1) On the 8th of Dhul-Hijjah, some enter into ihram, perform tawaf and sa‘i, and then depart for Mina; on the 10th, they perform tawaf but do not perform sa‘i. This is incorrect. The correct practice is to depart for Mina after entering into ihram, without performing tawaf.

(2) Some people depart for Mina before sunrise. This is also incorrect.

This is a pillar of Hajj. If it becomes invalid, the Hajj will become invalid.

Today, after sunrise on the 9th of Dhul-Hijjah, you will depart for Arafat. Until then, it is Sunnah to remain in Mina. At the time of departure, recite the Talbiyah and the Kalimah, and continue saying the Takbir.

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَু لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَুإِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَু لاَ شَرِيكَ لَكَ

(1) Upon reaching Arafah, it is mustahabb, meaning preferable, to stay near Masjid Namirah. If no space is available there, you may stay anywhere within the boundaries of Arafah. There is no difficulty in this—(Muslim). However, nearby there is a valley called ‘Uranah.’ It lies outside the boundaries of Arafah. Therefore, do not go there and do not stay there.

(2) When the time for Zuhr begins, the Imam will deliver the khutbah. After the khutbah, you will combine and offer the Zuhr and Asr prayers during the time of Zuhr. The adhan will be called once for both prayers, but the iqamah will be called twice. You will shorten the prayers, meaning you will offer two rak‘ahs for Zuhr and two rak‘ahs for Asr. You will offer Asr during the time of Zuhr. The Prophet, peace and blessings of Allah be upon him, led all the pilgrims, both the residents of Makkah and those from outside, in prayer together in this manner. This is not the shortening of prayer due to travel; rather, it is the shortening of prayer for Hajj. Do not offer any voluntary or Sunnah prayer at Arafah, because the Messenger of Allah, peace and blessings of Allah be upon him, did not do so.

(3) If you are unable to go to Masjid Namirah, then in your respective tents, following the method described above, offer Zuhr and Asr together in congregation at the beginning of the time for Zuhr, shortening and combining them by offering two rak‘ahs for each prayer.

(4) You must ascertain the boundaries of the plain of Arafah and remain within them. Many pillars have been erected around Arafah to mark its boundaries. If you remain outside these boundaries, your Hajj will not be valid.

(5) The Sunnah is to make abundant du‘a, raise the hands while making du‘a, be extremely humble, engage in dhikr, recite tasbih, say ‘Alhamdulillah’ and ‘La ilaha illallah,’ repent, weep and seek forgiveness for sins, and make abundant du‘a for one’s parents, wife, sons and daughters, paternal grandparents, maternal grandparents, loved ones and relatives.

In addition, it is preferable to recite the following du‘a even more frequently:

لاَ إِلٰهَ إِلاَّ اللهُ وَحْدَهচ لاَ شَرِيكَ لَه لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيرٌ

Also, recite the following tasbih frequently.

سُبْحَانَ اللهِ وَبِحَمْدِهৃ وَسُبْحَانَ اللهِ الْعَظِيْمِ

Along with this, continue making other masnun du‘as until sunset. You must be careful to avoid any act that may diminish your reward.

(6) When the sun has set and you are certain that it has indeed set, depart calmly and unhurriedly for Muzdalifah. During this time, continue reciting the Talbiyah frequently. Beware: under no circumstances may you leave the plain of Arafah before sunset.

(1) On this date, during the daytime itself, Allah Most High descends to the lowest heaven.

(2) There is no day better in the sight of Allah than that day.

(3) Allah opens the treasures of His mercy for His servants.

(4) On that day, Allah draws very near to His servants.

(5) On that day, Allah forgives those staying at Arafat and the people of al-Mash‘ar al-Haram.

(6) In response to the question of Umar, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said that this forgiveness for those who come to Arafat will continue until the Day of Resurrection.

(7) Allah takes pride before the angels in the people of the earth, saying, “Look at My servants. They have come from far and wide, dishevelled and covered in dust, hoping for My mercy, although they have not seen My punishment. Therefore, on the Day of Arafat, I set free from Hell a greater number of people than on any other day.”

(8) On that day, Satan becomes the most humiliated, abased and wretched, and he is seen enraged. Satan is made grief-stricken through the acceptance of the servants’ supplications and their remembrance of Allah.

(9) On that day, Allah says, “What do these people want?” That is, He grants whatever the pilgrims ask for.

(10) On that day, the angels descend and mercy is showered.

The etiquettes are as follows:

(1) Performing ghusl,

(2) Being in a state of complete purity,

(3) Facing the Qiblah while making du‘a and reciting other tasbihs,

(4) Increasing the amount of du‘a, tasbih, tawbah, and istighfar,

(5) Supplicating for oneself and others, seeking well-being and salvation in both this world and the Hereafter,

(6) Raising both hands while making du‘a,

(7) Supplicating with a humble heart and with khushu‘ and khudu‘,

(8) Keeping one’s voice low during du‘a and not supplicating aloud.

Yes, she may. This is because a person who becomes ritually impure due to sexual intercourse or a wet dream can, whenever they wish, perform ghusl and become pure within moments. However, becoming pure from menstruation or postnatal bleeding is not within a person’s control. It is in Allah’s hands and requires time. Therefore, it is permissible for women experiencing menstruation or postnatal bleeding to recite these supplications from the Qur’an and Hadith.

The actual time for ‘Arafah begins after the sun passes the meridian in the afternoon. However, according to Imam Ahmad ibn Hanbal, it begins at dawn on the morning of that day. Its ending time is just before dawn on the night following the Day of ‘Arafah.

For one who stays during the day, to remain until sunset.

Yes, the Hajj will be valid.

No, there is nothing in the Qur’an or Hadith stating that ascending it and engaging in worship, supplication, and tasbih there brings greater reward.

No, the Prophet (peace and blessings of Allah be upon him) performed only the obligatory prayers at Arafah and devoted himself to supplication.

The woman should do whatever the other pilgrims do. Until she becomes pure, she should only refrain from performing prayer and circumambulating the Ka‘bah.

Yes, it will be valid.

You will pray Zuhr.

The errors and lapses commonly observed among pilgrims are as follows:

(1) Some people remain outside the boundaries of Arafah, even though boundary markers have been placed all around to demarcate Arafah. Doing so will invalidate the Hajj.

(2) Some pilgrims go to the mountain and crowd around it, touching its rocks and rubbing their bodies with them. These acts fall under shirk and bid‘ah.

(3) Some pilgrims waste valuable time in idle talk, gossip, and laughter, refraining from reciting supplications, thereby impairing their Hajj.

(4) Some people, while supplicating, face Jabal al-Rahmah instead of the qiblah. However, the Sunnah is to face the Ka‘bah when supplicating.

(5) Another major mistake is that some pilgrims leave the plain of Arafah before sunset. This is not permissible.

(6) Some pilgrims set out from Mina for Arafah before Fajr. The Sunnah is to set out after sunrise.

(7) If they do not join the congregation at Masjid Namirah, they do not combine Zuhr and Asr, but perform them separately at their respective times. This is also incorrect.

(8) Considering it impermissible to combine Zuhr and Asr at Arafah and shorten each to two rak‘ahs. This is a mistaken notion.

After sunset, depart from Arafat for Muzdalifah without performing the Maghrib prayer there. Even if you arrive late, the Maghrib and Isha prayers must be performed in Muzdalifah. Do not consider this delay as making up missed prayers. This is the rule for that day. On the way there, you may travel in the muallim’s vehicle, or several people may appoint one person as the group leader and proceed together under his leadership towards Muzdalifah. To avoid getting lost on the way and to ensure that no one becomes separated from the group, the group leader may carry a Bangladeshi flag on his shoulder. It is crowded there as well. Be careful not to get lost in the crowd. If women and children are with you, be even more cautious. Because of the crowd, it is often difficult to find a good vacant place to sleep. The toilets are also extremely crowded. Choose a place to sleep carefully.

It is obligatory. It must be done.

(1) Even if it is delayed, you must reach Muzdalifah and pray Maghrib and ‘Isha there, not before reaching it. However, it is not permissible to delay these two prayers until after midnight, unless there is a valid excuse.

(2) Perform the prayers in the correct order. That is, first perform the three obligatory rak‘ahs of Maghrib, followed immediately by the two obligatory rak‘ahs of ‘Isha. Perform Witr, and do not omit the Sunnah prayer of Fajr either.

(3) Give the adhan only once for these two prayers. However, the iqamah must be given separately for each prayer.

(4) The Prophet (peace and blessings of Allah be upon him) did not perform any voluntary or Sunnah prayers at Muzdalifah. You should not perform any either.

(5) Go to sleep as soon as you have finished performing the prayers so that you can actively carry out the activities of the following day.

(6) On that day, perform Fajr at its earliest time while it is still dark. Perform the two Sunnah rak‘ahs along with the two obligatory rak‘ahs. Then stand near “Mash‘ar al-Haram,” facing the qiblah, and continue making du‘a and supplication with your hands raised. There is no problem if you are unable to come here. You may stand anywhere in Muzdalifah and make du‘a.

“Mash‘ar al-Haram” is the name of a mountain. It is located in Muzdalifah. There is also a mosque here. The things pilgrims should do here are:

(1) Stand near Mash‘ar al-Haram facing the Qiblah,

(2) Recite the takbir,

(3) Recite tasbih and tahlil; that is, say “Subhanallah,” “Alhamdu lillah,” and “La ilaha illallah.”

(4) Engage in dhikr, and

(5) Pray wholeheartedly to Allah Most High,

(6) With humility, submissiveness, and reverence, ask the One worthy of worship for whatever you desire. In particular, pray for your parents, wife, sons and other children, loved ones, and relatives as well.

(7) It is recommended to raise both hands in supplication when praying.

It is recommended to continue supplicating in this manner from after the Fajr prayer until the sky becomes light. If, due to the crowd, one cannot go near “Mash‘ar al-Haram,” one should stand anywhere in Muzdalifah and supplicate in this manner.

Yes, it is permissible for weak women and children, as well as persons with disabilities, to leave Muzdalifah for Mina after midnight. Healthy guardians may also accompany them to assist the weak and the sick. Without such an excuse, it is not proper for anyone to leave for Mina without performing Fajr at Muzdalifah. If one does leave, one must offer a damm.

Pebbles may be collected while going from “Mash‘ar al-Haram” to Mina.

The Sunnah is to collect the seven pebbles for the first day from Muzdalifah after departing from Mashʿar al-Haram, and no more than that from there. The twenty-one pebbles for each of the remaining three days may be collected from Mina itself. This is the best method. However, it is permissible to collect pebbles from anywhere within the Haram.

Answer: While walking, continue reciting “Labbayka,” that is, the Talbiyah, and “Allahu Akbar” frequently. Upon reaching the place called Wadi Muhassir (وادي محسر), it is mustahabb to walk a little faster, provided this can be done without causing inconvenience to others. “Wadi Muhassir” is the name of a valley between Muzdalifah and Mina. It should be noted that as soon as you reach the large Jamarah, you should stop reciting the Talbiyah.

The following four acts:

(1) Throwing pebbles [only at the large Jamarah],

(2) Offering the sacrifice,

(3) Cutting the hair

(4) Performing Tawaf, namely Tawaf al-Ifadah or the obligatory Tawaf. If it cannot be performed on this day, it may be performed within the next two days or at any other time.

Throwing 7 pebbles at the large Jamarah. It is mustahabb not to do any other act before this.

Wajib. If it is missed, a damm must be offered.

Seven pebbles at each of the three Jamarat, making a total of (7×3) = 21 pebbles.

It is preferable to perform the stoning after sunrise. It is also permissible to throw the pebbles from the beginning of the Fajr prayer time until before sunrise. The weak, children, women, and persons with disabilities may begin stoning after midnight.

The preferred time for throwing the pebbles on that day is from sunrise until before the sun begins to decline westward at noon. It is also permissible to throw them until evening. If, for some reason, they are thrown after evening but before Fajr begins the following morning, that will also be valid. However, doing so at this time will be makruh.

The conditions are as follows:

(1) The pebbles must be thrown aiming at the pillar of the Jamarah. If they are thrown at another target, it will not be valid even if they hit the pillar.

(2) The pebble must be thrown with force. Merely placing or touching the pebble there will not suffice.

(3) The pebble must be a stone. A piece of earth or brick will not suffice.

(4) The pebble must be thrown by hand. It will not be valid if it is launched using children’s toys, a slingshot, or an arrow, or by kicking it with the foot.

(5) The seven pebbles must not be thrown all at once by holding them in the fist; rather, each pebble must be taken in the hand and thrown separately.

(6) A used pebble may not be reused.

(7) The pebbles must be thrown when the prescribed time begins, neither before nor after it.

These are as follows:

(1) Upon entering Mina, do nothing else before throwing the pebbles.

(2) Stop reciting the Talbiyah before beginning to throw the pebbles.

(3) Say “Allahu Akbar” while throwing each pebble. Throw with the right hand. Men should raise their hands while throwing. Women should not raise their hands.

(4) The pebbles should be approximately the size of slingshot pellets or slightly larger than chickpeas.

(5) On the first day, it is Sunnah to throw them after sunrise.

(6) The Sunnah manner of standing is to keep Makkah to the left and Mina to the right while facing the Jamarah. Then throw the pebbles. If it is extremely crowded, you may throw them while standing on any side.

(7) Throw one pebble after another; that is, do not take too much time between two pebbles.

(8) It is mustahabb for the pebbles to be pure. Even if they are impure, they may be used for throwing, but doing so will be makruh.

Wajib. If it is omitted, a dam must be offered. The Days of Tashriq are the 11th, 12th, and 13th of Dhul-Hijjah.

From after noon. It is not permissible before that.

The Sunnah is to perform the stoning before sunset. However, it may also be performed at night; that is, it is permissible until before Fajr.

It then becomes wajib to spend that night in Mina. The following day, the 13th of Dhul-Hijjah, after noon, one must throw another 21 pebbles at the three Jamarat and then leave Mina.

According to Imam Abu Hanifah (may Allah have mercy on him), it is permissible to throw the pebbles. However, according to his two companions in the same madhhab, Imam Abu Yusuf and Imam Muhammad, it is not permissible to throw the pebbles before the sun passes its zenith at noon. Therefore, it is better not to throw them before noon.

The methods are as follows:

(1) After noon, it is mustahabb to maintain the following order: first perform the stoning, and then offer the Zuhr prayer. (Bukhari) Since there is an intense crowd, it is better not to try to maintain this order.

(2) If you proceed toward the Ka‘bah from Masjid al-Khayf in Mina, you will first see the small Jamrah, then the middle Jamrah, and finally the large Jamrah. First, stone the small Jamrah, leaving it to your left. Then move a little forward, stand facing the qiblah, recite ‘Alhamdulillah,’ ‘Allahu Akbar,’ and ‘La ilaha illallah,’ and raise both hands in supplication.

(3) Then proceed to the middle Jamrah. Here too, as before, throw each pebble while saying ‘Allahu Akbar.’ Afterwards, recite ‘Alhamdulillah,’ ‘Allahu Akbar,’ and ‘La ilaha illallah,’ then stand facing the qiblah, raise both hands, and make as lengthy a supplication as you can in Arabic or Bangla. Making supplication individually is the Sunnah.

(4) Finally, come to the large Jamrah and throw 7 pebbles, without stopping there afterward. Leave the Jamrah. Following the same procedure, throw 7+7+7 = 21 pebbles each day during the final 3 days.

For however many pebbles there is doubt about, that many must be thrown again. If a pebble falls outside the basin, that pebble must be thrown again.

For each pebble, one must give half a sa‘ (that is, one kilogram and twenty grams) of wheat, dates, or maize in charity. If the number of missing pebbles exceeds three, a dam must be offered.

For the weak, the sick, the very elderly, and children.

(1) The person performing the stoning by proxy must be a pilgrim performing Hajj in the same year.

(2) The person on whose behalf the stoning is performed must be unable to perform it himself.

(3) The pilgrim must first throw his own pebbles, and then throw the pebbles on behalf of the person who is unable to do so.

No, that is not correct. These three Jamarat are not representations or symbols of Satan. Nor is it correct to say that throwing stones at them means stoning Satan. This is a misconception and a misguided belief. When people throw pebbles at the Jamarat with this mistaken notion, their emotions become distorted and they go to excess. As a result, various unfortunate incidents occur. Let us refrain from erroneous beliefs.

The following mistakes and errors are observed:

(1) Some pilgrims throw the pebbles on the 11th, 12th, and 13th of Dhul-Hijjah before noon. This is wrong. The time begins after noon.

(2) The belief that the pebbles must be collected from Muzdalifah is incorrect.

(3) Some people wash the pebbles. This is not correct.

(4) Some throw the pebbles while pushing and shoving, thereby causing hardship to other pilgrims. Doing so is wrong.

(5) In anger, some pilgrims throw large stones, shoes, umbrellas, and pieces of wood. It is not permissible to throw such things.

The animal slaughtered for Hajj is called hady, while the animal slaughtered on Eid al-Adha is called qurbani.

It is obligatory (wajib). The hady is also called dam al-shukr.

For those performing Tamattu‘ and Qiran Hajj.

No, in this case, a hady is not required. Nor is it necessary to fast.

Yes. They will be considered residents of Makkah.

It is obligatory to slaughter the hady in Mina or Makkah. However, the udhiyah may also be offered in one’s own country. For several years, under the supervision of the Government of Saudi Arabia, the purchase and sale, importation, and slaughter of animals for udhiyah and hady have been carried out through the IDB. Pilgrims now avail themselves of this facility by depositing money in the bank through their mu‘allim or group leader, thereby completing the purchase and slaughter of the hady animal. You too can therefore easily arrange the slaughter of your hady animal by depositing the money in the bank beforehand, without risking the extreme hardship of traveling long distances along unfamiliar and unknown routes. Thus, once you have finished stoning, your next task will be to cut your hair.

It must be offered in Mina or Makkah. Only the poor and needy may eat its meat. The person offering the dam may not eat from it.

The rulings are as follows:

(1) The animal should be slaughtered as soon as the stoning is completed.

(2) The time for slaughtering the animal begins after sunrise on the 10th of Dhul-Hijjah and continues until before sunset on the 13th of Dhul-Hijjah.

(3) It is permissible to slaughter the animal either in Mina or Makkah.

(4) The animal must be sound, free from defects, and fully grown.

(5) A person may slaughter more than one Hady and Qurbani on his own behalf.

(6) In the case of a cow or camel, seven people may share one animal.

(7) At the time of slaughter, the animal must be positioned facing the Qiblah.

(8) Lay the animal on its left side, place your foot on its right side, hold it down firmly, and slaughter it.

(9) At the time of slaughter, say: Bismillahi Allahu Akbar.

(10) Eating, distributing, and donating the Qurbani meat are all Sunnah, and storing it is permissible.

(11) When distributing one-third of the meat among the poor and needy, there is no problem if the shares vary slightly in quantity.

(12) Do not obtain a Qurbani receipt from an unfamiliar organisation or an unknown, untrustworthy person.

This tawaf is one of the pillars of Hajj, meaning it is obligatory. If it is missed, the Hajj will not be valid. Tawaf al-Ifadah is also known as Tawaf al-Ziyarah or the obligatory tawaf.

The best time is to perform Tawaf al-Ifadah on the 10th of Dhul-Hijjah, the day of Eid, after stoning the Jamarah, offering the sacrifice, and cutting the hair. However, the time for Tawaf al-Ifadah begins that day as soon as dawn breaks.

According to Imam Abu Hanifah (may Allah have mercy on him), it is wajib to perform Tawaf al-Ifadah on any day or night during the three days of the 10th, 11th, and 12th of Dhul-Hijjah. If one is unable to do so within this period, a dam must be offered. On the other hand, according to Imam Abu Yusuf and Imam Muhammad of the same madhhab, Tawaf al-Ifadah may be performed on any day even after the 12th of Dhul-Hijjah. No dam of any kind will be required for this, (البدائع الصنائع) Since Tawaf and Sa‘i are extremely crowded during this period, I consider it better for elderly, sick, child, female, and disabled pilgrims to perform Tawaf and Sa‘i two or three days later.

The aforementioned sa‘i is wajib. Some have said that it is fard. This sa‘i is the same as the sa‘i of ‘Umrah. This sa‘i may be performed wearing any type of clothing.

This tawaf is the same as the tawaf of Umrah. See the previous question and answer on this matter.

The said Sa‘i is wajib. Some have said that it is fard. This Sa‘i is the same as the Sa‘i of ‘Umrah. This Sa‘i may be performed wearing any clothing.

According to the majority of learned scholars, including those of the Maliki, Shafi‘i, and Hanbali madhhabs, spending the night in Mina is wajib. If it is missed without a valid excuse, a dam must be offered. However, according to the Hanafi madhhab, it is a Sunnah Mu’akkadah. If this Sunnah is missed, no dam is required.

It is obligatory to stay in Mina on the nights following the 10th and 11th of Dhul-Hijjah. If, after stoning on the 12th of Dhul-Hijjah, one is unable to leave Mina before sunset, then it also becomes obligatory to stay in Mina that night.

If one or more of the following problems exist:

(1) If there is a fear of loss of property.

(2) If one feels that one’s life is not safe.

(3) If one has an illness such that spending the night in Mina may aggravate one’s suffering.

(4) Or if one is accompanied by a patient whose care requires staying outside Mina.

(5) If one is employed under someone and fears losing the job for disobeying their instructions, or if there is any similar Shar‘i excuse.

No, but it is preferable to stay.

More than half the time.

Perform the four-rak‘ah obligatory prayers as two rak‘ahs each. However, do not combine them; perform each prayer at its prescribed time. Those who consider themselves residents in Mina may also perform four rak‘ahs.

No. If she is a woman, she must be accompanied by her father, husband, brother, son, or another mahram man. A brother-in-law—whether her sister’s husband or her husband’s brother—or a paternal or maternal cousin, or any other non-mahram man, will not suffice.

The deceased’s family members should arrange for the missed Hajj to be performed using the wealth left behind by the deceased.

One must send someone else to perform the missed obligatory Hajj on one’s behalf.

No. A person who goes to perform Hajj on behalf of someone else must first have performed his own Hajj. (Abu Dawud, Ibn Majah)

You should perform Maghrib and Isha prayers on the way. Since there is a valid reason, no damm will be required for this unintentional error.

No. The Prophet (peace and blessings be upon him) and his noble Companions did not offer this kind of damm.

When preparing to depart from Makkah Sharif after completing Hajj, perform the Farewell Tawaf. Do not remain in Makkah after the Farewell Tawaf. There is no ramal in this Tawaf. This Tawaf is the final rite of Hajj. For details, see the preceding Chapter 7.

Menstruating women do not have to perform the Farewell Tawaf. It is narrated from Ibn Abbas (may Allah be pleased with him): “Menstruating women have been granted a concession in this matter.” (Bukhari and Muslim)

No.

These Q&As are taken from the well-known Bangla book "Hajj and Umrah in Questions and Answers" by Shaikh Nurul Islam Makki Hafizahullah, via the Hadith BD website. May Allah grant the best reward to everyone involved in writing, publishing and spreading this book.