Muslim reports: "Abu Bakr ibn Abi Shaibah and Ishaq
bin Ibrahim told us that Hatem bin Isma'il al-Madani reported
of Ja'far bin Mohammad and he of his father, saying, 'We
visited Jabir bin Abdullah (he was blind) and he began
inquiring about the people (who had come to see him) till it
was my turn. I said: "I am Mohammad ibn Ali ibn
Hussein." He placed his hand on my head and opened my
upper button and then the lower one, and then placed his hand
on my chest (in order to bless me). I was during those days a
young boy, and then he said: "You are welcome, my nephew.
Ask whatever you want to ask." I asked him a question but
it was time for prayer. He stood up covering himself in his
mantle. Whenever he placed its ends upon his shoulders they
slipped down because it was short (in size). Another mantle
was, however, Iying on the clothes rack nearby (and he put it
on) and led the prayer. I said to him: "Tell me about the
Hajj of the Prophet (peace be upon him)." He held up his
nine fingers and said: "The Prophet (peace be upon him)
stayed in Madinah for nine years but did not perform Hajj.
Then, in the tenth year he made a public announcement to the
effect that Allah's Messenger was about to perform the Hajj. A
large number of people came to Madinah, and all of them were
eager to emulate the Prophet (peace be upon him) and follow
his actions.
"We set out with him until we reached Zhul-Hulaifah,
where Asma bint 'Umais gave birth to Mohammad ibn Abi Bakr.
She sent a message to the Prophet (peace be upon him) asking
him: "What should I do?" He said, "Take a bath,
bandage your private parts and put on ihram.
"The Prophet (peace be upon him) then prayed in the
mosque and then mounted al-Qaswa (his she-camel) and it stood
erect with him on its back at al-Baida. As far as I could see
in front of me, behind me, on my right and on my left, I saw
riders and pedestrians. The Messenger of Allah (peace be him)
was prominent among us and the (revelation) of the Qur'an was
descending upon him, and it is he who knows (its true)
interpretation. Whatever he did, we also did.
He pronounced the Oneness of Allah (saying): Labbaika
Allahumma labbaik labbaika la sharika laka labbaik, innal
hamda wan-ni'mata laka wal mulk, la sharika lak (O Allah! I
hasten to You. You have no partner. I hasten to You. All
praise and grace is Thine and the Sovereignty too; You have no
partner). And the people also pronounced this talbiyah which
they pronounce today. The Messenger of Allah (peace be upon
him) did not disapprove of anything in it, but he azhered to
his own talbiyah.
Jabir said: "We did not have any other intention but
that of Hajj only, being unaware of the 'Umrah, but when we
came with him to the House (of Allah), he touched the Black
Stone (Hajar al Aswad) and made seven circuits, running three
of them and walking four. Then going to the Station of Ibrahim,
he recited: "And adopt the Station of Ibrahim as a place
of prayer.'' (Qur'an 2.125) He stood at a place where the
Station (of Ibrahim) was between him and the House. There he
prayed two rak'ahs reciting Surah Al-lkhlas, and Surah Al-Kafirun.
He then returned to the Black Stone (Hajar al A.sl~ad) and
kissed it. Then he went out of the gate to Safa, and as he
approached it he recited: "Al-Safa and al-Marwah are
among the signs appointed by Allah," (Qur'an 2.15)
(adding:) I begin with what Allah began. He first mounted Safa
until he saw the House, and facing Qiblah he declared the
Oneness of Allah and glorified Him and said: La ilaha illa
Allah wahdahu la sharika lahu, lahul mulk wa lahul hamd, wa
huwa 'ala kulli sha'in qadeer, la ilaha illallahu wahdahu
anjaza wa'dahu, wa nasara 'abdahu, wa hazamal ahzaba wahdah
(There is no God but Allah, One, He has no partner. His is the
Sovereignty, to Him praise is due, and He is Powerful over
everything. There is no God but Allah alone, Who fulfilled His
promise, helped His servant and routed the confederates
alone").
He said these words three times making supplications in
between. He then descended and walked towards Marwah, and when
his feet touched the bottom of the valley, he ran; and when he
began to ascend, he walked till he reached Marwah. There he
did as he had done at Safa.
"When it was his last round of Marwah he said: 'If I
had known beforehand what I have come to know afterwards, I
would not have brought sacrificial animals and would have
offered it as an 'Umrah. So, he among you who has not the
sacrificial animals with him should put off ihram and treat it
as an 'Umrah. Suraqa ibn Malik ibn Ju'tham got up and said,
'Messenger of Allah, does it apply to the present year, or
does it apply forever? Thereupon the Messenger of Allah (peace
be upon him) intertwined the fingers (of one hand) into
another and said twice: 'The 'Umrah has become incorporated in
the Hajj,' (adding): 'No, but forever and ever.'
"Ali came from Yemen with the sacrificial animals for
the Prophet (peace be upon him) and found Fatimah (Allah be
pleased with her) to be one among those who had put olf ihram.
put on dyed clothes, and had applied kuhl*. Ali showed
diiapproval of it, whereupon she said: 'My father has
commanded me to do this.' (The narrator) said that Ali used to
say in Iraq: 'I went to the Messenger of Allah (peace be upon
him) showing annoyance at Fatimah for what she had done, and
asked the Prophet (peace be upon him) regarding what she had
narrated from him, and told him that he was angry with her,
whereupon the Prophet (peace be upon him) said: 'She has told
the truth; she has told the truth.'
"(The Prophet then asked Ali): 'What did you say when
you put on ihram?' I (Ali) said: 'O Allah, I am putting on
ihram for the same purpose as Your Messenger has put it on.'
Thereupon the Prophet (peace be upon him) told him, 'I have
with me sacrificial animals, so do not put off the ihram.'
"(Jabir) said: 'The total number of those sacrificial
animals brought by Ali from Yemen and of those brought by the
Prophet (peace be upon him) was one hundred. All the people
except the Prophet (peace be upon him) and those who had with
them sacrificial animals, put off ihram and got their hair
clipped. When it was the day of Tarwiya (8th of Zhul-Hijjah)
they went to Mina and put on the ihram for Hajj and the
Messenger of Allah (peace be upon him) rode and led there, the
noon, afternoon, sunset, 'Isha and dawn prayers. He then
waited a little till the sun rose, and commanded that a tent
of hair should be pitched at Namira.
"The Messenger of Allah (peace be upon him) then set
out and the Quraish did not doubt that he would halt at Al-Mash'ar
Al-Haram (the sacred site) as the Quraish used to do in the
pre-Islamic period. The Messenger of Allah (peace be upon
him), however, passed on till he came to 'Arafah and he found
that the tent had been pitched for him at Namira. There he got
down till the sun had passed the meridian; he commanded that
al-Qaswa be brought and saddled for him. Then he came to the
bottom of the valley, and addressed the people saying: Verily
your blood, your property are as sacred and inviolable as the
sacredness of this day of yours, in this month of yours, in
this town of yours.
Behold! Everything pertaining to the Days of Ignorance is
under my feet, and completely abolished. Abolished are also
the blood-revenges of the Days of Ignorance. The first claim
of ours on blood-revenge which I abolish is that of the son of
Rabi 'a ibn al-Harith, who was nursed among the tribe of Sa'd
and killed by Huzhail. And the usury of the pre-Islamic period
is abolished, and the first of our usury I abolish is that of
'Abbas ibn 'Abd al-Muttalib, for it is all abolished.
Fear Allah concerning women! Verily you have taken them on
the security of Allah, and intercourse with them has been made
lawful unto you by word of Allah. You too have rights over
them, in that they should not allow anyone to sit on your bed
whom you do not like. But if they do that, you can chastise
them but not severely. Their rights upon you are that you
should provide them with food and clothing in a fitting
manner.
I have left among you the Book of Allah, and if you hold
fast to it, you will never go astray. And you will be asked
about me (on the Day of Resurrection), (now tell me) what
would you say? They (the audience) said: "We will bear
witness that you have conveyed (the message), discharged (the
ministry of Prophethood) and given wise (sincere)
counsel." He (the narrator) said: "He (the Holy
Prophet) then raised his forefinger towards the sky and
pointing it at the people (said): 'O Allah, be witness. O
Allah be witness,' saying it thrice' ."
"Then azhan was pronounced and later on iqama and the
Prophet (peace be upon him) led the noon prayer. Then another
Iqama was pronounced and the Prophet (peace be upon him) led
the afternoon prayer and he observed no other prayer in
between the two. (This proves the validity of joining Zuhr and
'Asr prayer on this day, at this place. There is consensus on
it, but there is disagreement as to its cause. Abu Hanifah and
some Shafi'i scholars hold that it is a part of Hajj, but the
majority of Shafi'i scholars hold it is due to journey) The
Messenger of Allah (peace be upon him) then mounted his camel
and came to the place where he was to stay. He made his
she-camel, al-Qaswa, turn towards the rocky side, with the
pedestrian path Iying in front of him. He faced the Qiblah,
and stood there until the sun set, and the yellow light
diminished somewhat, and the disc of the sun totally
disappeared. He made Usama sit behind him, and pulled the
nosestring of Qaswa so forcefully that its head touched the
saddle (in order to keep her under perfect control), and
pointing out with his right hand, advised the people to be
moderate (in speed) saying: "O people! calmness,
calmness!" Whenever he passed over an elevated tract of
land, he slightly loosened the nose-string of his camel till
she climbed up. This is how he reached al-Muzdalifah."
"There he led the evening and 'Isha prayers with one
azhan and two iqamas and did not glorify (Allah) in between
them (i.e. he did not observe supererogatory rak 'ahs between
Maghrib and 'Isha prayers). The Messenger of Allah (peace be
upon him) then lay down till dawn and offered the dawn prayer
with an azhan and iqama when the morning light was clear. He
again mounted al-Qaswa, and when he came to Al-Mash'ar Al-Haram,
he faced Qiblah, and supplicated to Allah, Glorified Him, and
pronounced His Uniqueness and Oneness, and kept standing till
the daylight was very clear.
"He then went quickly before the sun rose, and seated
behind him was Al-Fadl ibn 'Abbas, who wa.s a man with
beautiful hair, fair complexion, and handsome face. As the
Messenger of Allah (peace be upon him) moved on, a group of
women riding camels was also passing. Al-Fadl began to look at
them. The Messenger of Allah (peace be upon him) placed his
hand on Al-Fadl's face who then turned his face to the other
side, and began to look, and the Messenger of Allah (peace be
upon him) turned his hand to the other side and placed it on
Al-Fadl's face. He again turned his face to the other side
till he came to the bottom of Muhassir. He urged her (al-Qaswa)
a little, and, following the middle road, (This proves that it
is sunnah to follow a different road on the way back from
Arafah than the one taken while going toward it. The Prophet
(peace be upon him) went by the Dab road to Arafah. Similarly
he used to take different routes going to or coming back from
'Eid prayers) which comes out at the greatest Jamarah, he came
to the Jamarah which is near the tree. At this he threw seven
small pebbles, saying, 'Allahu Akbar' while throwing every one
of them in a manner in which the small pebbles are thrown
(holding them with fingers) and this he did while at the
bottom of the valley. (That is, he stood there at a place
where Mina, Arafah and Al-Muzdalifah were on his right, and
Makkah on his left side)
"He then went to the place of sacrifice, and
sacrificed sixty-three (camels) with his own hand. He shared
the remaining camels with Ali, who sacrificed them. He then
commanded that a piece of meat from each sacrificed animal be
put in a pot. When it was cooked, both of them (the Prophet
and Ali) ate some of it and drank its soup.
"The Messenger of Allah (peace be upon him) again rode
and came to the House (of Allah), where he performed Tawaf Al-Ifadah
and oftered the Zuhr prayer at Makkah. He came to the tribe of
'Abd al-Muttalib, who were supplying water at Zamzam, and
said: 'Draw water, O Banu 'Abd al-Muttalib; were it not that
people would usurp this right of supplying water from you, I
would have drawn it along with you.' So they handed him a
bucket and he drank from it."
The scholars said: "This hadith is one of its kind. It
contains lots of valuable information." Al-Qadi 'Iyad
said: "Many scholars have spoken (and written) at great
length about the legal injunctions contained in this hadith."
Abu Bakr ibn Al-Munzhir has listed a large part of these
identifying about one hundred and fifty injuctions. He
observes that if he had analysed more closely this number
would almost double.
The scholars said: This hadith indicates that for the women
giving birth to a child or having monthly periods it is sunnah
- and much more so for others - to take a bath when they
intend to perform Hajj or 'Umrah. It also teaches us that the
women who are menstruating or are still in their confinement
after childbirth, should clean themselves properly, cover
their private parts with a piece of cotton, then declare their
ihram. It also indicates that ihram must be declared after
offering either a fard or a supererogatory prayer. After
declaring ihram one should utter talbiyah loudly and
preferably use the same words as used by the Prophet (peace be
upon him). However, there is no harm in adding similar phrases
as 'Umar did: "O Allah! I answer Your call, You Who gives
blessings and good favors. I answer Your call fearing You, and
wishing Your favor."
This hadith also indicates that a pilgrim must first come
to Makkah where one must perform circumambulation of arrival
in Makkah (Tawaf qudoom), and touch the Black Stone--if
possible--and make the first three rounds running, while
making the other four walking at normal speed. The running is
done around the Ka'bah except between the Yemeni Corner and
the Black Stone.
After making the Tawaf one must go to the Station of
Ibrahim (peace be upon him) and recite the verse: "Take
the Station of Ibrahim as a place for prayer." Then
standing there, with the Station of Ibrahim between him and
the Ka'bah, he should pray two rak'ahs reciting after
Al-Fatihah, Surah Al-Kafirun in the first rak'ah, and Surah
Al-lkhlas in the second rak'ah. This hadith also indicates
that touching the Black Stone again prior to leaving the
Sacred Mosque is recommended (if possible), just as one did
upon entering it. There is consensus among the scholars that
touching (kissing) the Black Stone is sunnah.
After that, one must make Sa'i and for this purpose go to
mount Safa. climb it, face the Ka'bah and make supplications
three times to Allah. Then. one must climb down and walk
toward Marwah, while jogging in the marked area called bainal
milain between Safa and Marwah every time one passes this area
during the seven rounds not just in the first three rounds as
in Tawaf. On reaching Marwah one should climb it just as one
climbed Safa, make supplications, and make remembrance.
Completion of all these rites will complete one's 'Umrah.
Now one should either shave one's head or clip some of one's
hair to get out of the state of ihram. This is precisely what
the Companions of the Prophet (peace be upon him) did when the
Prophet (peace be upon him) commanded them to change their
Hajj to 'Umrah. As for the pilgrim who is combining Hajj and
'Umrah, he must not shave or clip his hair, but should remain
in his state of ihram.
On the 8th of Zhul-Hij jah. those who had put off their
ihram after making 'Umrah, should again put on ihram to
perform pilgrimage, and then head to Mina with those who
combine Hajj and 'Umrah. It is sunnah to offer the five daily
prayers in Mina and to spend the night of the 9th of
Zhul-Hijjah there.
It is also sunnah not to leave Mina for 'Arafah until after
the sunrise, and not to enter 'Arafah until the sun begins to
decline, and after ot'fering both Zuhr and 'Asr prayers, which
the Prophet (peace be upon him) offered at Namira which is not
a part of 'Arafah. The Prophet (peace be upon him) did not
enter his quarters at 'Arafah until after otfering Zuhr and
'Asr prayers. Moreover, it is also sunnah of the Prophet
(peace be upon him) to offer some supererogatory (nawafil)
prayers in between these two prayers.
The imam should give a sermon before the prayer, which is
one of the sunnah sermons in pilgrimage. The second sermon is
given by the imam on the 7th of Zhul-Hijjah after Zuhr prayer
in the Ka'bah. The third of these sunnah sermons is delivered
on the 10th of Zhul-Hijjah, the day of slaughtering. And the
fourth sermon is given on the day the people leave (yawm
an-nafr)--the 11th day of Zhul-Hijjah.
This hadith also contains some important manners and
etiquette for performing Hajj and 'Umrah:
-2- It is better to spend the time at 'Arafah riding one's
mount.
-3- It is better to stand by the rocks or close to them as
the Prophet (peace be upon him) did.
-4- One should face Qiblah while in 'Arafah.
-5- One must stay at one's quarters in 'Arafah until
sunset.
-6- One should make supplications to Allah, raising one's
hands to one's chest, and after the sunset calmly and quietly
leave 'Arafah. And if one is in a leading position one should
ask others to do likewise.
-7- Upon arriving at Al-Muzdalifah, one should combine
Maghrib and 'Isha prayers with one azhan and two iqamahs.
-8- One may not offer any nawafil prayers in between these
two prayers. There is consensus among Muslim scholars about
combining these two prayers. They differ, however, concerning
the reason for it. Some claim that it is a part of the rites
of the Hajj, while others say it is a permission granted to
them, because they are traveling.
-9- Spending the night at Al-Muzdalifah is also sunnah. All
scholars agree that it is part of the Hajj rites. They do,
however, differ on whether spending the night there is
obligatory or sunnah.
-10- It is also sunnah to offer Fajr prayer at
Al-Muzdalifah, and then depart from it for Al-Mash'ar Al-Haram
to stop there and make supplications. Stopping there is a part
of the Hajj rite.
-11- It is sunnah to leave Al-Mash 'ar Al-Haram when dawn
is well advanced and go to the bottom of Mohassir valley. When
in this valley one should walk fast because this is the place
where Allah's wrath descended upon the Companions of the
Elephant.
-12- On reaching the jamarah--jamarah al 'aqabah--one
should throw seven pebbles at it, and with each throw say
Allahu Akbar. The pebbles should be no more than the size of a
cereal seed (beans).
-13- After this one should offer his sacrifice, if one has
one, slaughtering it with one's own hands. After slaughtering
one may shave one's head.
-14- Now one must go to Makkah to perform Tawaf ifadah also
known as Tawaf az-ziyarah or circumambulation of visit.
One is thereafter permitted to engage in any lawful
activity that was unlawful for him while in the state of
ihram, including sexual intercourse with one's wife. A person
who has thrown pebbles at Jamarah al- 'Aqabah, but has not
performed the circumambulation of if adah (or ziyarah) may
engage in any lawful activity except sexual intercourse with
his wife.
That is the guidance of the Prophet (peace be upon him)
concerning Hajj. It explains what he meant when, according to
a hadith, he said: "Take your rites from me," for
his Hajj alone is the real and true Hajj.
In the following pages we will deal in detail with all
these rites, and the opinions of various scholars concerning
them.
The
materials provided here are ONLY
extracts of Arabic-English
Dictionary Of Sheikh Adelabu
(Ph. D. Damas). Fully
edited versions and better
formats are available upon
written requests from awqafafrica.com
and Awqaf Africa Muslim Open
College, London.
Alphabetical
Entries Indexed For
Arabic-English Dictionary Of
Sheikh Adelabu (Ph. D. Damas) ::
ألفبيات
مادّات
مفهرسة
للقاموس
العربي
الإنجليزي
للشيخ
أديلابو
-
دكتوراه
من
دمسق
Studying
Grammars And Linguistics Of The
Kitaab And Sunnah Under Sheikh
Adelabu, Ph. D. Damas
Users
or reproducers of this
Arabic-English Dictionary Of
Sheikh Adelabu (Ph. D. Damas)
for the purposes of Da'wah and
Islamic Studies do not need a
permission. However, awqafafrica.com
suggests users or reproducers
quote this site and/or the sole
author of this dictionary -
Sheikh Adelabu (Ph. D. Damas).
This dictionary is not for
commercial gains or profit
making. It's intended by
our Sheikh to be an act of 'Iba^dah.
May Allah accept it from our
Sheikh
The Encyclopedic Dictionary Of As-Sunnah
- Hadith By Sheikh Adelabu
(Ph. D. Damas) is only available
on this portal to proven Du'aat
and known or recommended students
of Knowledge. Learned
individuals can acquired all
volumes and full packages of the
Encyclopedia.
Arabic
English Dictionary Of Sheikh
Adelabu (Ph. D. Damas) ::
قاموس
عربي -
إنجليزي
للشيخ
أديلابو
-
دكتوراه
من
دمشق -