same whether they are done intentionally or absentmindedly. 655
يَسْتَوِيْ عَمْدُهُ وَسَهْوُهُ.
The Book of Prayer
Expiations in Hajj
بَابُ الْفِدْيَةِ
Chapter on Expiation
بَابُ الْفِدْيَةِ
For the rest of the forbidden acts, there is nothing due in the case of forgetfulness.
وَسَائِرُ الْمَحْظُوْرَاتِ لاَ شَيْءَ فِيْ سَهْوِهِ.
[Where One Should Expiate]
Every sacrifice or provision of food must be for the poor individuals of al-Ḥaram (the sacred precinct), except for the expiation for shaving or clipping of nails, which may656 be offered at the place where he shaved. The sacrifice of al-muḥṣar (the one prevented from proceeding) must be slaughtered in the place where he is. As for fasting, it is valid anywhere.
وَكُلُّ هَدْيٍ أَوْ إِطْعَامٍ، فَهُوَ لِمَسَاكِيْنِ الْحَرَمِ، إلاَّ فِدْيَةَ الأَذَى يُفَرِّقُهَا فِي الْمَوْضِعِ الَّذِيْ حَلَقَ فِيْهِ. وَهَدْيُ الْمُحْصَرِ يَنْحَرُهُ فِيْ مَوْضِعِهِ. وَأَمَّا الصِّيَامُ فَيُجْزِئُهُ بِكُلِّ مَكَانٍ.
655. As for shaving the hair and clipping the nails, this is the popular position in (A), but there is another position (a) + (-s, -Z, -t) that forgetfulness is an excuse, and no expiation is required. They cited the general principle of exempting those who forget or err, when such errors pertain to the rights of Allah the Almighty. As for intercourse, according to (-S, -t), when it is done absentmindedly, under coercion, or while unaware of the ruling (when plausible), it does not invalidate the Hajj at any time. As for killing game animals, (A) + (+H, +M, +S) do not differentiate between intentional or unintentional killing when it comes to the obligation of expiation. They argued that it is a financial liability, so it would be like destroying the property of others mistakenly or absentmindedly. (-Z): Nothing is required of him because Allah said:
“…And whoever of you kills it intentionally ̶ the penalty is an equivalent from sacrificial animals to what he killed…” (al-Mâ‘idah 5: 95)
وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ
656. (A/SM) or may be offered in al-Ḥaram (the sacred precinct).
Entering Makkah
باَبُ دُخُوْلِ مَكَّةَ
It is preferable to enter Makkah from the northern side, 657
يُسْتَحَبُّ أَنْ يَدْخُلَ مَكَّةَ مِنْ أَعْلاَهَا.
- and to enter the masjid from the gate of Bani Shaybah, since the Prophet (SA) entered from there. 658
وَيَدْخُلَ الْمَسْجِدَ مِنْ بَابِ بَنِيْ شَيْبَةَ لأنَّ النَّبِيَ دَخَلَ مِنْهُ.
Once he sees the House (Kaaba), he raises his hands and says: Allâhu akbar, praises Allah the Almighty and supplicates. 659
فَإِذَا رَأَى البَيْتَ، رَفَعَ يَدَيْهِ، وَكَبَّرَ اللهَ وَحَمِدَهُ، وَدَعَا.
“The Messenger of Allah (SA) used to leave Madinah by the route of the tree and enter it from the route of the rest area. [Ibn Ḥajar said that both are about six miles from Madinah, with the second being closer]. When he entered Makkah, he did so by the route of the northern steep heights, and he would leave by the route of the southern steep heights.” (B – from Ibn ‘Umar)
أَنَّ رَسُولَ اللَّهِ كان يَخْرُجُ من طَرِيقِ الشَّجَرَةِ وَيَدْخُلُ من طَرِيقِ الْمُعَرَّسِ وإذا دخل مَكَّةَ دخل من الثَّنِيَّةِ الْعُلْيَا وَيَخْرُجُ من الثَّنِيَّةِ السُّفْلَى.
658. Aerial View of the Ḥaram Showing the Gate of Bani Shaybah
659. Raising the hands is reported from Ibn ‘Abbâs (rahuma). It was also reported from the Prophet (SA) but cannot be traced authentically back to him.
[First Ṭawâf ]
Then he starts with the ṭawâf of ‘umrah if he is performing ‘umrah, or the ṭawâf of arrival if he is performing ifrâd or qirân.660
ثُمَّ يَبْتَدِئُ بِطَوَافِ الْعُمْرَةِ، إِنْ كَانَ مُعْتَمِرًا، أَوْ بِطَوَافِ الْقُدُوْمِ، إِنْ كَانَ مُفْرِدًا أَوْ قَارِنًا.
Takbeer was reported by (Ba) from the Prophet (SA), albeit with a mursal hadith.
Supplicating is reported authentically from ‘Umar (RA):
“O Allah, you are peace, and from you comes peace, so make us live in peace.” (Muṣannaf Ibn Abi Shaybah. al-Albâni:established.)
اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْك السَّلَامُ فَحَيِّنَا رَبَّنَا بِالسَّلَامِ
The following supplication was reported from the Prophet (SA) but deemed weak by the scholars of Hadith:
“O Allah, increase the honor, glory, and reverence of this House, and increase the honor, glory, status, and righteousness of those who come to it for Hajj or ‘umrah.”
اللَّهُمَّ زِدْ فِي هَذَا الْبَيْتِ تَشْرِيفًا وَتَعْظِيمًا وَمَهَابَةً، وَزِدْ مَنْ حَجَّهُ أَوْ اعْتَمَرَهُ تَشْرِيفًا وَتَعْظِيمًا وَتَكْبِيرًا وَبِرًّا
Both supplications are prescribed in the madh-hab. The fuqahâ’ were lenient in accepting supplications and dhikrs that are not authentically traceable to the Prophet (SA) as long as their meanings are sound. Whether they come through weak chains or they are recommended by the righteous predecessors and scholars, one may use them without attributing them to the Prophet (SA). One should also remember, when entering the Ḥaram, to say, as well, the supplication prescribed upon entering any masjid, as advised by many contemporary Ḥanbalis.
660.The conditions of the validity of any ṭawâf are:
1. Intention
He repositions his upper garment to uncover the right shoulder, putting the middle of it underneath his right shoulder and the two ends over his left shoulder. 661
وَيَضْطَبِعُ بِرِدَائِهِ فَيَجْعَلُ وَسْطَهُ تَحْتَ عَاتِقِهِ الأَيْمَنِ وَطَرْفَيْهِ عَلَى عَاتِقِهِ الأَيْسَرِ.
2. Commencement of the time for ṭawâf al-ifâḍah in particular (the main ṭawâf that is a pillar of Hajj). According to (A), this is from the middle of the night on the eve of the 10th. There is no end to its time; one may always return to it, but deferring it until after the days of tashreeq will require expiation according to (a) + (-H). (M): After Dhul-Ḥijjah. (A) + (+S): No expiation as long as he returns to it.
3. Direction: anti-clockwise, with the Kaaba on one’s left side
4. Ritual purity
5. Physical purity
6. Covering the ‘awrah
7. Making seven complete rounds (not taking a shortcut through ḥijr Ismâ‘eel, the crescent-shaped area next to the Kaaba) counting from the Black Stone to the Black Stone, without long interruptions.
(Interruptions for the prayers do not invalidate prior rounds.)
661.Uncovering the Right Shoulder for Males
Reported by (A, D, T, N, Ma. T: S)
Brisk walking with short steps and the uncovering of the right shoulder are only prescribed in the first ṭawâf made when arriving in Makkah. The Prophet (SA) did not walk briskly in any of the seven rounds of ṭawâf al-ifâḍah. (A, D, N, Ma – from Ibn ‘Abbâs. Ibn Ḥajar:S)
An-Nawawi reported in al-Majmoo‘ the consensus that brisk walking with short steps and uncovering the right shoulder are always combined, with one exception, which is that you walk briskly for only three rounds, while you uncover the right shoulder in all seven rounds of the first ṭawâf.
The Prophet (SA) commanded his Companions (rahum) to do both in order to show their strength to the Quraysh because they were mocking the Companions and saying that they had been too weakened by the atmosphere of Madinah to make ṭawâf. (B – from Ibn ‘Abbâs)
One starts at the Black Stone662 and places a hand on it, kissing it663 and saying: Bismillâh664 and Allâhu akbar;665 O Allah! Out of faith in You and to show belief in Your book, fulfill Your covenant, and follow the Sunnah of Your Prophet Muhammad (SA). 666
وَيَبْدَأُ بِالْحَجَرِ الأَسْوَدِ فَيَسْتَلِمُهُ وَيُقَبِّلُهُ وَيَقُوْلُ: بِسْمِ اللهِ، وَاللهُ أَكْبَرُ، اللّهُمَّ إِيْمَانًا بِكَ، وَتَصْدِيْقًا بِكِتَابِكَ، وَوَفَاءً بِعَهْدِكَ، وَاتِّبَاعًا لِسُنَّةِ نَبِيِّكَ مُحَمَّدٍ .
662. [INSERT IMAGE 14] [INSERT IMAGE 15]
663. In the long hadith of Jâbir that is quoted in full in the following chapter, the Prophet (SA) started with the Black Stone. (M – from Jâbir)
664. (Ba – from the action of Ibn ‘Umar. Ibn Ḥajar:S)
665. Reported from the Prophet (SA). (M – from Jâbir)
666. Aside from Bismillâh (from Ibn ‘Umar) and Allâhu akbar (from the Prophet [sa] himself), the remainder of the supplication is reported through a weak chain. The fuqahâ’ were lenient in accepting supplications and dhikr that are not authentically traceable to the Prophet (SA) as long as their meanings are sound. Whether they come through weak chains or they are recommended by the righteous predecessors and scholars, one may use them without attributing them to the Prophet (SA).
Then he moves to his right and keeps the House (Kaaba) on his left and circumambulates seven times, walking briskly, with short steps, in the first three rounds; each round starts and ends at the Black Stone. He walks [at a normal pace] in the last four rounds. 667
ثُمَّ يَأْخُذُ عَلَى يَمِيْنِهِ وَيَجْعَلُ الْبَيْتَ عَلَى يَسَارِهِ فَيَطُوْفُ سَبْعًا، يَرْمُلُ فِي الثَّلاَثَةِ الأُوَلِ مِنَ الْحَجَرِ إِلَى الْحَجَرِ، وَيَمْشِيْ فِي ْالأَرْبَعَةِ الأخرى.
Whenever he is in line with the Yemeni corner or the Black Stone, he places his hand on them and says Allâhu akbar and Lâ ilâha illâ Allâh (There is none worthy of worship other than Allah). 668
وَكُلَّمَا حَاذَى الرُّكْنَ اْليَمَانِيَّ وَالْحَجَرَ، اسْتَلَمَهُمَا، وَكَبَّرَ وَهَلَّلَ.
667. From the long hadith of Jâbir that is quoted in full in the following chapter:
When we came with him to the House, he touched the pillar [Black Stone] and (made seven rounds), hastening with brisk short steps in the first three, and walking in the last four. (M – from Jâbir)
حتى إذا أَتَيْنَا الْبَيْتَ معه اسْتَلَمَ الرُّكْنَ فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا.
668. Touching the Two Yemeni (Southern) Corners Only
“I have not seen the Prophet (SA) touch/place his hand on any part of the House (Kaaba) except the two Yemeni pillars.” (B – from Sâlim ibn ‘Abdullâh, from his father)
عن سَالِمِ بن عبد اللَّهِ عن أبيه رضي الله عنهما قال لم أَرَ النبي يَسْتَلِمُ من الْبَيْتِ إلا الرُّكْنَيْنِ الْيَمَانِيَيْنِ.
The corner of the Black Stone and the Yemeni Corner are both on the southern side, thus called Yemeni corners.
Kissing the Black Stone Only
There is no report that he kissed the Yemeni pillar, but he did kiss the Black Stone.
A man asked Ibn ‘Umar (rahuma) about touching the Black Stone, and he said: I saw the Messenger of Allah (SA) touch it and kiss it. (B)
سَأَلَ رَجُلٌ ابن عُمَرَ رضي الله عنهما عن اسْتِلَامِ الْحَجَرِ فقال رأيت رَسُولَ اللَّهِ يَسْتَلِمُهُ وَيُقَبِّلُهُ