▶️What the Pilgrim should do when He enters Makkah

When the pilgrim reaches Al-Masjid Al-Haram it is Sunnah for him to enter with his right foot first and to say:

بِسْمِ اللَّهِ وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ أَعُوذُ بِاللَّهِ الْعَظِيمِ وبِوَجْهِهِ الكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّحِيمِ اللهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

“Bismillah, was-salatu was-salam ‘ala Rasulillah,a’udhu Billahil-‘Azim wa bi wajhihil-Karim wa Sultanihil-qadim minash-Shaytanir-rajim.[152]

Allahummaftah li abwaba rahmatika.

(In the Name of Allah, and blessings and peace be upon Allah’s Messenger. I seek refuge in Allah the Almighty and in His Noble Countenance and His Eternal Sovereignty from the accursed Satan. O Allah,open to me the gates of Your mercy).”[153]

When he reaches the Ka’bah, he should stop reciting the Talbiyah before he starts Tawaf, if he is doing Tamattu’ or ‘Umrah. Then he should head for the Black Stone and face it,then touch it with his right hand and kiss it. If it is too hard for him to kiss it, he should touch it with his hand or with a stick,then kiss whatever he touched it with. If it is too difficult to touch it then he should point to it. When touching it he should say ‘”Allahu Akbar,” but he should not kiss whatever he uses to point to it.

He should do seven circuits of Tawaf, walking at a fast pace with short steps (Raml) in the first three circuits that is in Tawaf Al-Qudum, and walking in the last four circuits. Each circuit should start and end at the Black Stone. It is Mustahab for him to wear his Rida’ (upper garment) with the middle beneath his right arm and the ends over his left shoulder in all the circuits of this Tawaf, but not at other times. If he is not sure how many circuits he has done, he should act according to what is certain, which is the lesser number. So, if he is not sure whether he has done five or six circuits, he should assume it is five and continue on that basis. After completing this Tawaf he should adjust his Rida’, putting it over his shoulders with both edges over his chest, before praying the two Rak’ahs following Tawaf. At the time of Tawaf, he should be in a state of purity (Taharah) free of all impurities.It is Mustahab to recite a lot of Adhkar (remembrance of Allah) and Du’a (supplications) during Tawaf, but there is no specific Du’a for Tawaf or for Sa’y. As for the innovation adopted by some people of reciting a specific Du ‘a for each circuit of Tawaf, there is no basis for this. When he comes parallel with the Yemeni Comer he should touch it with his right hand and say, “Bismillah wa Allahu Akbar,” but he should not kiss it. If it is too hard for him to touch it, he may omit it and continue with his Tawaf, and he should not point to it or say ‘’Allahu Akbar” when he comes parallel to it. It is Mustahab to say between the Yemeni Comer and the Black Stone:

ُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْـَٔاخِرَةِ حَسَنَةًۭ وَقِنَا عَذَابَ ٱلنَّارِ

“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!” [Al-Baqarah 2:201][154]

Every time he comes in line with the Black Stone, he should touch it and kiss it, and say, “Allahu Akbar.” If he cannot touch it or kiss it, then he should point to it each time he comes in line with it and say that.

There is nothing wrong with doing Tawaf from beyond Zamzam, for the entire Mosque is the place of Tawaf. If a person does Tawaf in the porticos of the Mosque, that is fine,but doing Tawaf nearer to the Ka’bah is preferable. When he finishes Tawaf he should offer two Rak’ahs behind the Station of Ibrahim (Maqam Ibrahim), if he can do so; if it is not easy for him to do so because the place is too crowded etc., then he may offer the two Rak’ahs in any spot of the Mosque. It is Sunnah to recite SuratAl-Fatihah (1) and Surat Kafirun (109) in the first Rak’ah, and Surat Al-Fatihah and Surat Al-Ikhlas (112) in the second. Then it is Mustahab to go to Zamzam and drink from it and pour some of its water over the head, because the Prophet(ﷺ) did that. Then he should go to the Black Stone and touch it with his right hand,if he is able to do so, following the example of the Prophet(ﷺ) Then he should go out to As-Safa through the appropriate gate and climb it or stand beside it -climbing is preferable if one is able to do it -and recite the words:

۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ

“Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah..”

[Al-Baqarah 2:158]

 It is Mustahab to face the Qiblah and praise and magnify Allah, and to say:

لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِى وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ

“La ilaha illallah,wallahu akbar.La ilaha illallahu  Wahdahu la sharika lahu,lahul-mulku wa lahul-hamdu yuhyi wa yumitu,wa huwa ala kulli shayin Qadeer la ilaha illallahu wahdahu,anjaza wa’dahu,wa nasara’ abdahu,wa hazamal-Ahzaba wahdahu.”

(None has the right to be worshipped but Allah, and Allah is the Most Great. None has the right to be worshipped but Allah Alone with no partner or associate; to Him belong all praise and dominion, He gives life and causes death, and He has power over all things. None has the right to be worshipped but Allah Alone, He fulfilled His Promise, He granted victory to His slave and He alone defeated the Confederate)”[155]

Then he should supplicate, raising his hands, repeating this Dhikr and Du ‘a three times. Then he should come down and walk towards Al-Marwah, until he reaches the first Green  marker, whereupon men should walk quickly until they reach the second green marker, but walking quickly is not prescribed for women.

Then he should walk and climb Al-Marwah or stand there -but climbing is preferable if one is able to do it -and say and do the same things at Al-Marwah as he did at As-Safa.

Then he should come down, and walk where he should walk and walk quickly where he should walk quickly, until he comes back to As-Safa. He should do that seven times; going counts as one and coming back counts as one. It is Mustahab to recite a lot of Dhikr and Du’a during Sa’y, and to be in a state of purity (Taharah) free of any impurity, but if a person does Sa’y without being in a state of purity, it is acceptable.Similarly, if a woman’s period begins or she starts to bleed following childbirth after completing Tawaf, and she does Sa’y, that is acceptable, because purity is not acondition of Sa ‘y, rather it is Mustahab, as stated above.

When the pilgrim has completed Sa’y, he should shave his head or cut his hair. Shaving is preferable in the case of men,but if he cuts his hair and leaves shaving for when he has completed his Hajj, that is fine. If his arrival in Makkah is close to the time of Hajj, then it is preferable for him to cut his hair (upon completing ‘Umrah), and he may shave the rest of his head after Hajj. It is essential to cut hair from all over the head; cutting from part of the head is not good enough, just as shaving part of the head is not good enough.If the person in Ihram does what is mentioned, then he has completed his ‘Umrah and it becomes permissible for him to do everything that was prohibited to him during Ihram,unless he has brought the Hady (sacrificial animal) with him from outside the sanctuary, in which case he must remain in Ihram until he exits the Ihram of both Hajj and ‘Umrah together after completing the Hajj.

In the case of one who enters Ihram for Hajj only (Ifrad) or for Hajj and ‘Umrah together, it is Sunnah for him to exit the Ihram of his ‘Umrah and to do the same as those who are doing Tamattu’, unless he has brought the Hady (sacrificial animal) with him, because this is what the Prophet(ﷺ) told his Companions to do, and he said:

If a woman starts her period or starts to bleed following childbirth after she has entered Ihram for ‘Umrah, she should not do Tawaf around the Ka’bah or do between As-Safa and Al-Marwah, until she becomes pure. When she becomes pure, she should do Tawaf and Sa’y, and cut her hair, thus completing her ‘Umrah. If she does not become pure before the day of Tarwiyah (the eighth of Dhul-Hijjah, when the pilgrims go out to Mina), she should enter Ihram for Hajj from the place where she is staying and go out with the people to Mina -that means that she is joining her Hajj and ‘Umrah in Qiran, and she should do what the other pilgrims do, namely standing in ‘Arafat and at Al-Mash’ar Al-Haram,stoning the Jamarat, staying overnight in Muzdalifah and Mina, offering the sacrifice and cutting her hair. Then when she becomes pure, she should do Tawaf around the Ka’bah and do Sa’y between As-Safa and Al-Marwah -and one Tawaf and one Sa’y will be sufficient for both her Hajj and ‘Umrah, because of the Hadith of ‘Aishah(رضی اللہ عنہا) which narrates that her period came after she had entered Ihram for ‘Umrah, so the Prophet(ﷺ) said to her;

“Do what the pilgrims do but do not do Tawaf until you become pure.”[157]

When a menstruating woman stones the Jamrah on the Day of Sacrifice and cuts her hair, it then becomes permissible for her to do everything that was forbidden to her in Ihram, such as wearing perfume etc., except for intercourse, as is the case with other women who are pure (not menstruating). When she has done Tawaf and Sa’y after she becomes pure, then it becomes permissible for her to have intercourse with her husband.

[151:Adwa’ul-Bayan(5/389)and Al-lstidhkar by Ibn”Abdul-Barr(12/290)]

[152:Abu Dawud (466); classed as Sahih by Al-Albani in Sahih al-Jami’.]

[153:Muslim(713).]

[154:Ahmad (3/11)Ibn Khuzaimah and Abu Dawud; classed as Hasan by Al-AIbani in Sahih Abi Dawud(1/354).]

[155: Muslim (1218)]

[156:Al-Bukhari(2505,2506).]

[157:Al-Bukhari(1650) and Musim (1211),]

▶️As-Safa and Al-Marwah, and the ruling about Sa’y between them 

The ruling according to the majority of scholars is that Sa ‘y is a pillar of Hajj, without which Hajj is incomplete.

The conditions of Sa ’y are: 1. Intention.

2. It should be done after acorrect Tawaf. 3. It should start at As-Safa and end at Al-Marwah. 4. It should be done seven times. 5. The Sa’y should be done in the well-known Mas’a (place of sa y).

▶️ The sunnahs of Sa y are:

1. It should be done straight after Tawaf, unless one has an excuse. 2. Climbing up on As-Safa and Al-Marwah, reciting Lailaha illallah and Allahu akbar. 3. Walking as fast as possible between the two green markers -this applies to men only, not women -and walking normally elsewhere.

▶️Going out to Mina

On the eighth day of Dhul-Hijjah -Yaumut-Tarwiyah -it is Mustahab for those in Makkah who are not in Ihram and those among its inhabitants who want to do Hajj to enter Ihram from their residences. It is Mustahab to take a bath (Ghusl) and to put on perfume when entering Ihram for Hajj. Then after entering Ihram it is Sunnah to head for Mina before the sun reaches its zenith or afterwards, and to recite the Talbiyah a great deal, and to pray Zuhr, ‘Asr,Maghrib, ‘Isha’ and Fajr in Mina, shortening the prayers which may be shortened, namely the fom-Rak’ah prayers.The people who live in Makkah should also shorten their prayers like other people.

▶️Going out to ’Arafat

After the sun rises on the following day -i.e., the day of Arafah -the pilgrims should set out from Mina to ‘Arafat. It is Sunnah to stop in Namirah until noon, if possible, then to pray Zuhr and ‘Asr, shortened and joined together, at the time of Zuhr, with one Adhan and two Iqamahs. It is Sunnah for the Imam to give a Khutbah(sermon) before this prayer, in which he should explain what is prescribed for the pilgrims and tell the people to fear Allah and to adhere to His Book and the sunnah of His Messenger(ﷺ).

After the prayer, the people should stand in ‘Arafat. All of ‘Arafat is the place of standing, except for the valley of ‘Uranah. It is Mustahab to face the Qiblah and Jabalur-Rahmah (the Mount of Mercy), but if it is not possible to face them both then one should face the Qiblah, even if that means not facing Jabalur-Rahmah. It is Mustahab for the pilgrim to strive hard in remembering Allah, calling upon Him and beseeching Him during this standing. It is Sunnah to frequently repeat: 

لا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْ قَدِيرٌ

 La ilaha illallahu wahdahu, la sharika lahu, lahul-mulku wa lahul-hamdu, yuhyi wa yumitu, wa Huwa ‘ala kulli shay’in Qadeer. (None has the right to be worshipped but Allah Alone with no partner or associate; to Him belong all praise and dominion. He gives life and causes death, and He has power over all things).” There are many Du’as that have been narrated from the Prophet(ﷺ)   and are to be found in the books of Du’a.

▶️What is meant by standing in ‘Arafat What is meant by standing in ‘Arafat is standing, if only for a moment with the intention of standing, whether one actually stands or sits or rides, and whether one is aware of its significance or not, and one does that at the time of standing, from noon on the ninth of Dhul-Hijjah until the dawn on the tenth.

▶️Rulings It is a pillar of Hajj according to scholarly consensus, and Hajj is not complete without it. Whoever misses the standing in ‘Arafat, should change his Hajj to ‘Umrah, then he does not have to do the things that come after the standing, such as staying overnight in Muzdalifah and Mina, and stoning the Jamarat. So, he should do Tawaf and Sa’y and cut his hair or shave his head. He has to make up for the Hajj that he has missed, even if it was a Nafl (voluntary) Hajj, and he has to offer the Hady (sacrifice) -by sacrificing a sheep. Whoever cannot find a sheep to sacrifice has to fast for three days during Hajj and seven days when he returns to his family.

▶️The conditions of standing in ‘Arafat

There are conditions of standing in ‘Arafat, some of which have to do with the place and others which have to do with the time and with the person who is standing.

1. The place: The scholars are agreed that all of ‘Arafat, with its boundaries that are marked nowadays by signs, is the place of standing. Wherever a person stands within that area, his hajj is valid. The valley of’ uranah is not part of ‘Arafat, so it is not valid to stand there. 2. The time: The time for standing begins at noon on the day of Arafah, according to the sound opinion, and continues until dawn on the tenth of Dhul-Hijjah. Whoever stands during the day, must stay there until sunset; and whoever stands at night, even a moment is sufficient for him, because the Prophet(ﷺ) said:

“Whoever reaches ‘Arafat at night, has caught up with the hajj.”[158]

▶️Departing to Muzdalifah and spending the Night there

When the sun sets on the day of Arafah, the pilgrims have to leave for Muzdalifah, in a calm and dignified manner,reciting the Talbiyah a great deal. They should travel quickly through if it is possible, because that is what the Prophet (ﷺ)  did. It is not permissible to leave before sunset. When they reach Muzdalifah, they should offer the Maghrib prayer with three Rak’ahs and ‘Isha’ with two Rak’ahs,putting them together with one Adhan and two Iqamahs,whether they reach Muzdalifah at the time of Maghrib- prayer or after the time for ‘Isha’ has begun. Some pilgrims go to gather the pebbles to stone the Jamarat as soon as they arrive,before they pray, but there is no basis for doing so. The Prophet(ﷺ) did not command that pebbles should be picked up for him until after he had left Al-Mash’ar Al-Haram. The pilgrims should spend this night in Muzdalifah, but it is permissible for the weak, such as women, children, etc., to set out in the latter part of the night, but it is confirmed that other pilgrims should stay there until they offer Fajr prayer, then they should stand at Al-Mash’ar Al-Haram, facing the Qiblah and reciting alot of Dhikr and Du’a, until it has become very bright. Wherever they stand in Muzdalifah, that is good enough; they do not have to be close to Al-Mash’ar Al-Haram or to climb it, because the Prophet(ﷺ) said:

وقفْت ههنا والْمزْدلفة كلها موْقف

“I Stood here (meaning on the Mash ‘ar) and all of Jam’ is a place of standing.”[159] Jam is another name for Muzdalifah.[159]

[158:Al-Mulakhkhasul-Fiqhi by Dr. Salih Al-Fawzan (1/303, 304). See also Sahih An-Nasa ‘i (3016).]

[159:Muslim (1218) and Sahih Ibn Khuzaimah (2857),]

▶️Is anyone excused from staying overnight in Muzdalifah?

Yes, some people are excused from staying overnight in Muzdalifah. Those who cannot reach ‘Arafat until just before dawn for some reason, such as vehicle breakdown or flight delays etc., are excused, as are those who fall sick on the night before ‘Eid and leave to seek medical treatment, and do not come back because of their sickness.

▶️The ruling on staying overnight in Muzdalifah

The standing in Muzdalifah is obligatory, and whoever fails to do it must offer a sacrifice as expiation. Some of the scholars said that it is a pillar without which Hajj is incomplete, but the correct view is that it is compulsory (Wajib). Whoever fails to stay overnight in Muzdalifah because of an excuse, does not have to do anything and his Hajj is valid, but whoever does not stay overnight in Muzdalifah with no excuse, has to offer a sacrifice.

▶️The Return to Mina

When it has become very bright, the pilgrims should set out for Mina before the sun rises, and recite the Talbiyah a great deal on the way. When they reach Muhassir, it is Mustahab to speed up a little; and when they reach Mina near Jamratul- ‘Aqabah,they should stop reciting the Talbiyah. Then they should stone it when they arrive, with seven pebbles thrown one after another without interruption. The pilgrim should raise his arm when throwing, and say “Allahu Akbar” with each throw. It is Mustahab to throw them with the Ka’bah to one’s left and Mina to one’s right -because this is what the Prophet(ﷺ) did -but if a person throws them from the other sides, that is sufficient so long as the pebbles land in the place of throwing. The pebbles used to stone the Jamarat must be like the pebbles used in a slingshot, slightly larger than a chickpea. After stoning the Jamrah, he should slaughter his sacrificial animal, then shave his head or cut his hair, but shaving is preferable.

▶️The First Stage of exiting Ihram After stoning Jamratul-Aqabah and shaving the head or cutting the hair, everything that was forbidden to the pilgrim during Ihram now becomes permissible, except for the intercourse. This is called At-Tahallul Al-Awwal (the first stage of exiting ihram).

▶️Tawaf Al-Ifadah The Tawaf which is done after the first stage of exiting Ihram is called TawafAl-Ifadah or Tawaf Az-Ziyarah. It is one of the pillars of Hajj, without which Hajj is incomplete. 

▶️Sa’y for those who are doing Tamattu ‘ After doing Tawaf Al-Ifadah and praying two Rak’ahs behind Maqam Ibrahim, the pilgrim should do Sa ‘y between As-Safa and Al-Marwah, if he is doing Tamattu this Sa ‘y is for his Hajj and his first Sa ‘y was for his ‘Umrah. 

▶️The Obligation of offering a Sacrifice (Hady) for Those doing Tamattu’ and Qiran

 The Hady is the animal from the An ‘am (cattle) -camels,cows and sheep -which the pilgrim (doing Hajj or ‘Umrah)offers as an act of worship to draw closer to Allah. The pilgrim who is doing Tamattu’or Qiran and is not one of the residents of Makkah, must offer a sacrifice, i.e., the Hady,namely a sheep, or share a seventh part of a camel or a cow.That must be purchased with Halal wealth, because Allah is Good and does not accept anything but that which is good. If the pilgrim doing Tamattu’ or Qiran is unable to obtain a sacrificial animal, then he must fast three days during Hajj and seven days after he returns to his family. He has the choice regarding the three days -he may fast them before the day of Sacrifice, or he may fast them during the three days of Tashriq. Allah says:

 فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍۢ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌۭ كَامِلَةٌۭ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ

And whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e., Hajj At-Tamattu’ and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe fasts three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).’’ [Al-Baqarah 2:196]

In Sahih Al-Bukhari it is narrated that ‘Aishah(رضی اللہ عنہا) and Ibn ‘Umar(رضي الله عنه)said:    “No dispensation was given to anyone on the days of Tashriq allowing them to fast, apart from those who could not afford a Hady.”[160] This is according to the ruling that is attributed to the Prophet(ﷺ) It is preferable to observe the three days of fasting before the day of ‘Arafah, so that one will not be fasting on the day of ‘Arafah, because the Prophet(ﷺ) stood at ‘Arafat when he was not fasting, and he forbade fasting the day of ‘Arafah in ‘Arafat. It is permissible to fast the three days one after the other or separately. Similarly, the seven days need not be fasted one after the other; it is permissible to fast them either all together or separately. It is preferable to delay fasting the seven days until one has returned to one’s family, because Allah says;

وسبْعةٍ إذا رجعْتمْ

“…and seven days after his return (to his home).” [Al-Baqarah-2:196]

▶️Conditions of the Hady

The following conditions apply to the Hady. 1. It must be an animal An’am (cattle), which are in order of preference: camels, cows and sheep. One camel or cow is equivalent to seven sheep. 2. The Hady must be healthy and free of any faults, which would disqualify it as a sacrifice. A sick animal which is obviously sick is not acceptable, neither is a one- eyed animal which is obviously one-eyed or a lame animal which is obviously lame. 3. According to the well-known opinion, a camel should be five years old, a cow should be two years old, a goat should be one year old and a lamb should be six months old. 

The Order of Rituals on the Day of Sacrifice: It is preferable that the rituals on the day of Sacrifice should be done in the following order:

1. Stoning Jamratul-‘Aqabah. 2. Sacrifice. 3. Shaving the head or cutting the hair. 4. Tawaf around the Ka’bah. 5. Sa’y for those who are doing Tamattu’, and also for those who are doing Ifrad and Qiran, if they did not do Sa y when they did Tawaf Al-Qudum. 

This order is preferable, but if a person does some things before others, that is acceptable, because it is proven that the Prophet(ﷺ) allowed such dispensations. That includes doing Sa y before Tawaf, as it was reported that the Prophet(ﷺ)  asked about someone who did Sa’y before Tawaf, and he said, “Do it, and it is fine.”[161] 

▶️The Second Stage of exiting Ihram  We stated above that after stoning the Jamarat and shaving the head or cutting the hair, everything becomes permissible to the pilgrim apart from intercourse. This is called the first stage of exiting Ihram. When the pilgrim has stoned Jammlul-‘Aqabah and shaved his head or cut his hair, then done Tawaf Al-Ifadah and Sa’y between As-Safa and Al- Marwah, everything then becomes permissible for him,including intercourse, and this is called the second stage of exiting Ihram.

After exiting Ihram, it is Mustahab for the pilgrim to drink Zamzam water and to drink his fill of it, and to make whatever beneficial Du’a he can.[162] Al-Baihaqi reported with Sahih Isnad that when ‘Abdullah bin Al-Mubarak drank Zamzam water, he would face the Ka’bah and say, “O Allah, Allah’s Messenger(ﷺ) said: ‘The water of Zamzam is for the purpose for which it is drunk,’ and I am drinking it to offset thirst on the Day of Resurrection.[163]

▶️Going back to Mina

After doing Tawaf Al-Ifadah and Sa’y- for those who have to do Sa’y -the pilgrims go back to Mina and stay there for three days and nights. They stone the three Jamarat on each day after the sun has reached its zenith. It is Mustahab to follow the proper sequence of stoning, starting with the first Jamrah, which is next to Masjid Al-Khaif, then stoning the second Jamrah, then the third. Stoning the Jamarat on the first two days of the days of Tashriq is compulsory (Wajib), as is staying overnight in Mina. After stoning Jamarat on the two days mentioned, whoever wants to, can hasten to leave Mina, that is permissible; and whoever stays overnight for a third night and stones the Jamarat on the third day, that is preferable and brings a greater reward.With regard to the time of stoning the Jamarat, the time begins after sunrise on the day of Sacrifice and lasts until sunset;on the days of (11th, 12thand 13th of DhulHijjah),however, the time starts after the sun has reached its zenith and lasts until sunset. 

The scholars -including Shaikh Ibn Baz -have issued Fatwas stating that it is permissible to stone the Jamarat at night. It is permissible for those who are unable to do the stoning to appoint someone to do it on their behalf, subject to the condition that the person appointed as proxy should also be doing Hajj that year; he should throw stones on his own behalf first, then on behalf of the person who has appointed him. 

▶️Conditions of stoning the Jamarat In order for the stoning of the Jamarat to be done correctly,the following conditions must be met:

1. There must be seven pebbles for eachJamrah. 2. There must be seven throws. If the pilgrim throws them all together, or two by two, or three by three, that is not acceptable, and what he throws together is counted as one throw. 3. The stones must be thrown by his own hand if one is able to do that. 4. What is to be thrown are pebbles; one should not throw shoes, mud, metal or anything else. 5. The thrower must aim at the Jamrah; if he aims at anything else but hits the Jamrah, that is not acceptable. 6. He should make sure that his stone has fallen in the target area, even if it does not hit the pillar itself. 7. He must stone the Jamarat in order, starting with the small one, then the medium sized one, then Al-‘Aqabah-the biggest one.

[160:Al Bukhari (1997,1998)]

[161:This subject is discussed in more detail in Kitabul-Hajj wal-‘Umrah waz-Ziyarah by Shaikh Ibn Baz, and in Bidayalul-Mujtahid and Al-Fiqh ‘alal-Madhahibil-Arba’ah, both by ‘Abdur-Rahman Al-Jazirah.[Translator’s Note: The book by Shaikh Ibn Baz is available in English under the title Verifying and Explaining Many Matters of Hajj, Umrah and Ziyarah in the Light of the Qur’an and Sunnah, published by Darussalam, Riyadh]

[162:Al-Hajj wal-Umrah waz-Ziyarah by Shaikh Ibn Baz (p 47] [163:Shu’abul-lman by Al-Baihaqi (4128). See also islatud-Dahsh wal-Walah by Muhammad bin Idris Al-Qadiri(p. 162)]

▶️The Amount of the Fidyah (Expiation or Ransom)

The Fidyah for touching with desire, wearing sewn garments,removing hair, cutting nails, covering the head (for men),wearing Niqab (for women), wearing perfume or wearing gloves, is either sacrificing a sheep or feeding six poor persons or fasting three days -the person has the choice of doing any one of these three things, with no order of priority.

The Fidyah for omitting one of the obligatory duties of Hajj,such as stoning the Jamarat, staying overnight in Muzdalifah, staying overnight in Mina, doing Tawaf Al-Wada’, or entering Ihram from the Miqat, is to offer a sacrifice. If one cannot find an animal to sacrifice then he must fast for ten days, three during Hajj and seven when he returns to his family. If he is not able to fast three days during Hajj then he may fast them with the seven days after he returns to his family.

▶️The Penalty for Hunting

If the animal he hunted has an equivalent, then he is given the choice of slaughtering the equivalent animal and giving all of its meat to the poor of Makkah or of paying the equivalent value of the animal in food to be given to the poor, half a Sa’ to each poor person fed or of fasting one day for each poor person he could have fed.

If the animal he hunted has no equivalent then he is given the choice between two things; either he should look at the equivalent value of the animal killed and give that in food to the poor, half a Sa’ for each poor person or he should fast one day for each poor person he could have fed.

▶️Obligation of offering the Hady (Sacrifice) for those who are doing Tamattu’ and Qiran

Those who are doing Tamattu’ or Qiran, must bring a Hady (sacrificial animal); if they cannot find an animal, they must fast for ten days, three during Hajj and seven when they return to their families.

▶️The Fidyah to be given by one who is prevented from doing Hajj if he cannot find a Hady

He must offer a Hady, if he cannot find an animal, he must fast for ten days, as in the case of one who does Tamattu’ or Qiran.

▶️The Fidyah for having intercourse or doing any of the things that lead to it

The one who has intercourse before the first stage of exiting from Ihram must offer a Badanah (camel); if he cannot find an  animal to sacrifice then he must fast for ten days, three during Hajj and seven when he returns to his family.

▶️The Pillars and Obligatory Duties of Hajj[125]

1. A) The pillars of Hajj, of which there are four according to the sound scholarly opinion:
2. Ihram, which is the intention of starting the rituals.Whoever omits this intention cannot have entered the state of Hajj, because the Prophet(ﷺ) said:

“Actions are but by intention, and every man will have that which he intended.”[126]

2. Standing in ‘Arafat, because the Prophet(ﷺ)  said:

                  “Hajj is Arafah”.[127]

3. Tawaf Al-Ifadah, because Allah says:

 وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ          

“…and circumambulate the Ancient House (the Ka’bah at Makkah).” [Al-Hajj 22:29]

And because oftheHadith of’Aishah(رضی اللہ عنہا) in which she tells the story[128] of

Safiyah(رضی اللہ عنہا)

4. Sa’y between As-Safa and Al-Marwah, because the Prophet(ﷺ)  said:

“Do Sa’y, for Allah has prescribed Sa’y for you.”[129]

And because of the Hadith[130] of Aisha(رضی اللہ عنہا).

1. B) Obligatory duties of Hajj
2. Entering Ihram from the Miqat, because when the Prophet(ﷺ) defined the Miqats, he said:

“…They (the Miqats) are for them (the people of the regions mentioned) and for whoever comes through them who is not resident there, and wants to perform Hajj or ‘Umrah.[131]

2. Standing at ‘Arafat until sunset for those who stand there during the day, because the

Prophet(ﷺ) stood there until sunset.”[132]

3. Staying overnight in Muzdalifah, because the Prophet(ﷺ) stayed overnight there, and he said:

“Let my Ummah learn these rituals, for I do not know if I will meet them again after this year.[133]

He permitted the weak to leave after midnight, which indicates that staying overnight in Muzdalifah is obligatory, and Allah has commanded us to remember Him at Al-Mash’ar Al-Haram[134]

4. Staying overnight in Mina during the days of At-Tashriq, because the Prophet(ﷺ) stayed there overnight,and because he gave Al-’Abbas(رضي الله عنه) permission to stay in Makkah during the nights when the people stay in Mina because of his task of providing water for the pilgrims,‘[135]and he allowed the camel herders to spend the night away from Mina.[136]
5. Stoning the Jamarar in order: Jamratul- ‘Aqabah on the Day of Sacrifice, and all three Jamarat on the days of Tashriq, because the Prophettstarted with Jamratul-‘Aqabah, and he stoned all three Jamarat on the three days of Tashriq. And because Allah says:

۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍۢ مَّعْدُودَٰتٍۢ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟

“And remember Allah during the Appointed Days.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.”

[Al-Baqarah 2:203] And because of the Hadith of Jabir.[137]

6. Shaving the head or cutting the hair, because the Prophet(ﷺ) enjoined this and said:

    “Let him cut his hair and exit Ihram.[138]

And because the Prophet(ﷺ) prayed three times for those who shaved their heads and one time for those who cut their hair.[139]

7. Tawaf Al’ Wada’ (Farewell Tawaf), because the Prophet(ﷺ) enjoined that:

“No one should leave and go home until the last thing he does has to do with the House (Ka’bah).”[140]

And because Ibn ‘Abbas(رضي الله عنه)said: “The people were told that the last thing they do should have to do with the House, but an exception was made for menstruating women.[141]

Whoever omits something that is an essential part of the rituals, and whoever omits an obligatory duty, must make up for it by offering a sacrifice. Whoever omits a Sunnah does not have to do anything.[142]

The evidence that the one who omits an obligatory duty must offer a sacrifice is, the words of Ibn ‘Abbas(رضي الله عنه) “Whoever forgets or omits part of the rituals must offer a sacrifice.”[143]

Whoever omits an essential part of the ‘Umrah,his ‘Umrah is incomplete until he does it, and whoever omits one of its obligatory duties, must make up for it by offering a sacrifice.Whoever had intercourse before cutting his hair or shaving his head in ‘Umrah must sacrifice a sheep, because of the Fatwa of Ibn ‘Abbas(رضي الله عنه), but his ‘Umrah is still valid. [150]

Whoever had intercourse before doing Tawaf in ‘Umrah, his ‘Umrah is invalid according to scholarly consensus. If that happened after Tawaf and before doing Sa’y, his ‘Umrah is also invalid, according to the majority. In both cases, he has to continue his ‘Umrah even though it is invalid, and he has to make it up for and offer a sacrifice (Hady).[151]

[125: Murshidul-Mu’tamir wal-Hajj waz-Za’ir by Sa’eed bin ‘Ali Al-Qahtani.]

[126: Al-Bukhari (1) and Muslim (1907).]

[127: Reprted by the Five and others; classed as Sahih by Al-Albani in Irwa’ul-Ghalit (4/256)]

[128: Al-Bukhari (1757) and Muslim (1211)].

[129: Ahmad (6/421), Al-Hakim (4/70) and others; classed as Sahih by Al- Albani in Irwa’ul-Ghalil (4/269).]

[130: Muslimil(1277),Al-Bukhari(1709,4495).]

[131: Al-Bukhari (1845) and Muslim (1181).]

[132: See the Hadith of Jabir(رضي الله عنه) describing the Hajj of the Prophet, in Sahih Muslim(1218)].

[133:This version is reported by Ibn Majah (3023); Muslim reported it with the words: “Learn these rituals…”]

[134: Al-Bukhari(1678,1856) and Muslim (1293).]

[135: Al-Bukhari (1745) and Muslim (1315).]

[136: Because of the narrations reported by the Five. See Irwa’ul-Ghalil]

[(4/28); Wajibatul-Hajj Ma’al-Adillah wat-Ta’lil fi Sharhil-umdah by Ibn Taimiyah (2/602-648).]

[137: Muslim(1291).]

[138: Muslim(1227).]

[139: Al-Bukhari (1727) and Muslim (1302).]

[140: Muslim (1327)]

[141: Al-Bukhari (1755)and Muslim(1328)]

[142: See Shark Al-‘Umdah by Ibn Taimiyah (2/654), Manarus—Sabil

(1/263) and Hashiyatur-Rawd by Ibn Qasim (4/204).]

[143: Al-Muwatta’ (1/419), Ad-Daraqutni (2/244), Al-Baihaqi (5/152); Al-Albani said that this was a proven in a Mawquf report. See Irwa’ul-Ghalil]

[144: See Hashiyatur-Rawd(4/203)and Manarus -Sabil (1/261)]

[145: Al-Bukhari (1) and MusUm(1907)]

[146: Al-Bukhari (1691) and Muslim (1227).]

[147: Ahmad (6/422), Al-Hakim (4/70) and others; classed as Sahih by Al-Albani in Irwa’ul-Ghalil (4/269).]

[148: Al-Bukhari (1783) and Muslim (1211).]

[149: AI-Bukhari (1691) and Muslim (1227).]

[150: See: Sunan Al-Baihaqi (5/172). Al-Albani said in irwa’ul-Ghalil that it is Sahih and Mawquf (4/233). See also Hashiyatur-Rawd (4/54) and Adwa’ud-Bayan (5/389).]

[151: Adwa’ul-Bayan(5/389)and Al-lstidhkar by Ibn  ‘Abdul-Barr(12/290).]

Book: “History of Makkah”

Prepared by a Group of Scholars under the Supervision of Shaikh Saifur -Rahman Mubarakpuri.

Translated by: Nasiruddin al- khattab.