-1- One must begin tawaf (circumambulation) with one's
right shoulder uncovered, and the Ka'bah on one's left side,
while facing the Black Stone, kissing it, if possible, or
touching it with one's hand, or pointing in its direction, and
saying, Bismillah wallahak baalla humma imanan bika wa
tasdiqan bikitabika wa wafa'an bi 'ahdika wa ittiba'an li
sunnati nabbiyyi sallalahu 'alaihi wa sallam (In the Name of
Allah. Allah is the Greatest. O Allah! [I begin this tawafl
believing in You, affirming the truth of Your Book, fulfilling
my covenant with You, and following the example of the
Prophet, peace be upon him)."
-2- Jogging lightly through the first three rounds around
Ka'bah is encouraged. One should walk fast, keep close to
Ka'bah as much as possible, and take short steps. In the next
four rounds one should walk at normal pace. If one is unable
to jog or get closer to Ka'bah, because of overcrowding around
it, one may perform one's tawaf in any way possible.
Touching the Yemeni corner (Ar-Ruknul Yemeni) is
encouraged, and so is kissing or touching the Black Stone in
each of the seven rounds of tawaf, if possible.
-3- Making remembrance of Allah and supplicating to Him as
much as possible is also encouraged. For this purpose one may
choose any supplications that one feels comfortable with,
without restricting oneself to any supplications or repeating
what others (around one may be saying). There are no set
supplications prescribed for this purpose. The supplications
that some people take as prescribed for various rounds of
tawaf have no authenticity. No such supplications are reported
from the Prophet (peace be upon him). One should pray for
oneself, for one's family and one' s Muslim brethren for
anything good in this life or in the hereafter.
Some of the supplications that are reported in this regard
are given below:
-1- Upon facing the Black Stone the Prophet (peace be upon
him) said: "Allahumma imanan bika wa tasdiqan bikitabik
wa wafa 'an bi'ahadika wa Itba'an li sunnat nabbiyyika
bismillahi wallahu akbar (This is reported directly from the
Prophet (peace be upon him)) (O Allah! I begin this tawaf
believing in You, affirming the truth of Your Book, fulfilling
my covenant with You, and following the example of Your
Prophet, peace be upon him. In the Name of Allah! Allah is the
Greatest!)"
-2- Upon commencing the tawaf the Prophet (peace be on him)
said: "Subhan Allah wal hamdu lillah wa la ilaha illallah
wallahu akbar wa la haula wa la quwwata illa billah (Glory to
Allah, All praise is due to Allah, there is no god but Allah.
Allah is the Greatest. There is no might nor power except with
Allah)." (Ibn Majah)
-3- Upon reaching the Yemeni corner the Prophet (peace be
upon him) said: "Rabbana aatina fid dunniyya hasanatan wa
fil akhirati hasanatan wa qina 'azhaban nar (Our Lord! Grant
us good in this world and good in the hereafter, and save us
from the punishment of the Fire).'' (Reported by Abu Daw'ud,
and Ash-Shafi'i from the Prophet (peace be upon him) on the
authority of 'Umar)
-4- Ash-Shafi'i said: "I like that each time on
passing the Black Stone one should say Allahu Akbar, and while
jogging one should supplicate and say: Allahumma ij 'alhu
hajjan mabruran wa zhanban maghfuran wa Sa'iyan mashkuran (O
Allah! Let this be an accepted Hajj, with sins forgiven, and a
well appreciated effort)." And during each round of tawaf
he would say: "Rabbighfir warham wa'fu 'ama ta'lam wa
antal a'azzul akram allahumma aatina fid dunniyya hasanatan
wafil aakhirati hasantan wa qina 'azhaban nar. (O my Lord.
Forgive us, and have mercy upon us, pardon our sins that You
only know, You are the Most Honored and Dignified. O Allah!
Grant us good in this world and good in the hereafter, and
protect us from the torment of the fire)."
It is reported about Ibn 'Abbas that while walking between
the Yemeni corner and the Black Stone he used to say: "Allahumma
qanni'nibima razaqtani wa barik lifihi wakhluf 'alayya kulla
gha'ibatin bikhair. (O Allah! Let me be satisfied with what
you provided me, O Allah! Bless it for me. O Allah! Substitute
every good thing that I missed with something
good."(Reported by Sa'id bin Mansur and al-Hakim)
A person may recite the Qur'an while performing tawaf,
because the purpose of tawaf is to remember Allah and the
Qur'an is a reminder and a remembrance of Allah. 'Aishah
reported that the Prophet (peace be upon him) said: "Tawaf
(circumambulation) around the House of Allah, walking between
Safa and Marwah, and throwing the pebbles at the Jamarahs are
instituted for the remembrance of Allah." (Reported by
Abu Daw'ud and Tirrnizhi who considers it a sound hadith)
Ibn 'Abbas reported that Allah's Messenger (peace be upon
him) said, "Every day Allah descends a hundred and twenty
folds of His Mercy to His slaves who perform Hajj (to His
House). Sixty-fold of these are specified for people
performing tawaf, forty-fold for those who pray there, and
twenty for those who look at the Ka'bah."
-5- Upon completing one's tawaf, one must offer a two
rak'ah prayer at the Station of Ibrahim, reciting the verse of
the Qur'an 2.125 "And take the Station of Abraham as a
place of prayer." This will complete one tawaf around the
Ka'bah.
This tawaf is called Tawafal Qudum (Arrival
Circumambulation), if a pilgrim is performing a mufrid
(single) Hajj. Otherwise it is called Tawaf al Tahayya
(Circumambulation of Greeting), or Tawafad Dakhul
(Circumambulation of Entry). It is neither an essential
condition nor an obligation. For a pilgrim performing Hajj
Tamattu' (combining Hajj and 'Umrah with a break), or
performing Hajj Qiran (combining Hajj and 'Umrah without a
break), it is Tawafal 'Umrah ('Umrah Circumambulation), and
after having performed it a pilgrim does not need to perform a
Tawafal Tahaya or Tawafal Qudum. Such a pilgrim must, however,
complete his 'Umrah making a Sa'i (seven rounds of walking)
between the hills of Safa and Marwah.
The pilgrim should make full use of his stay at Makkah
performing as much supererogatory tauaf and prayers in the
Sacred Mosque as possible. A prayer in it is better than a
hundred thousand prayers in any other mosque. In a
supererogatory tawaf one may not uncover one's shoulder or
jog. It is sunnah to perform a tawaf of Ka'bah as a salutation
to the Sacred Mosque upon entering it, unlike other mosques
where on entering them a two rakah prayer is offered as a
salutation to the mosque.
The Hanafi school holds that cleanliness from impurities is
not a necessary condition, but an obligation which, if not
found, may be compensated by a sacrifice. Thus if somone
performs a Tawaf in a state of minor impurity his tawaf will
be valid, but he will have to offer a sheep in sacrifice. If
such a person is junub or ha'id his or her tawaf will still be
valid, but he or she will have to sacrifice a camel as a
penalty and repeat the tawaf as long as he or she is in Makkah.
As to the cleanliness of clothes or body, the Hanafi school
takes it as a sunnah only.
Ibn 'Abbas reported that the Prophet (peace be upon him)
said: "Tawaf is (similar to) a prayer ... but Allah, the
Almighty, has made talking for one (engaged in tawaf)
permissible. So, whoso speaks (while performing tawaf) should
say only good things. (Tirmizhi and Ad-Daraqutni. Also
reported by Al-Hakim, Ibn Khuzaimah and Ibn Al-Sakan as a
sound hadith)
'Aishah reported that the Prophet (peace be upon him)
entered her apartment and tound her crying. He asked her,
"Has your monthly course set in?" That is, are you
weeping because you are menstruating? She replied,
"Yes." Upon this the Prophet (peace be upon him)
said, "This is a matter inscribed by Allah, the Almighty,
for all daughters of Adam. You should perform all the rites of
Hajj, except tawaf (circumambulation) - which you should
perform after taking a complete bath (when you are
clean)." (Reported by Muslim) 'Aishah also said:
"The very first thing that the Prophet (peace be upon
him) did upon arriving in Makkah was to perform Wudu and then
make a tawaf of Ka'bah." (Bukhari and Muslim)
There is consensus that if one suffers from an illness that
causes one to be continuously impure physically, such as
leaking urine or continuous bleeding in the case of a
menstruating woman, one may perform tawaf without incurring
any penalty or need for making compensation. Malik related
that a woman came to Abdullah bin Umar seeking a verdict. She
said, "I came to the Sacred Mosque to pertorm tawaf, but
when I arrived at the door of the Mosque I started bleeding.
So I went away and waited until I became clean, and then
returned to the Sacred Mosque. But again when I arrived at the
door I started bleeding. I went back and returned when I was
clean. But when I arrived at the door of the Mosque I started
bleeding again. (What should I do?)" Ibn 'Umar said,
"That bleeding is a spurt trom the devil. You should take
a bath, place some pads on your private parts, and then
perform your tawaf."
The male should cover from the navel to the knee, and the
female all her body except her face, hands and feet. (Tran.)
Abu Hurairah reported: "During the Hajj for which Abu
Bakr was appointed the leader by Allah's Messenger (peace be
upon him), before the Farewell Hajj, Abu Bakr sent me with a
group to announce the Day of Nahr - the 10th of Zhul-Hijjah -
and to proclaim: 'No idolater nor any naked person shall be
allowed to perform tawaf of the Ka'bah after this year.'' (Bukhari
and Muslim)
Thus, if one leaves even a single step in any of the seven
rounds that round will not be counted. If one is doubtful as
to the number of rounds performed, one must assume the least
number of rounds, and then complete the seven rounds. In cases
where one completes a Tawaf and then finds oneself not so sure
about the number of rounds performed, one incurs no penalty
nor is required to do anything.
Jabir (may Allah be pleased with him) reported: "When
Allah's Messenger arrived in Makkah, he went to the Black
Stone, kissed it, and then walked on its right side. He jogged
three rounds and walked the remaining four.'' (Muslim)
Thus if someone were to walk within the Hijr (Commonly
known as Hijr Isma'il, and situated to the north of Ka'bah, it
is surrounded by a semicircular wall. Of this, only an area of
six cubits (three metres approximately) extending from the
Ka'bah is its part) his tawaf will not be valid, because both
Hijr and Al-Shazarwan (Al-Shazarwan is the construction
contiguous to the Ka'bah to which are fixed the rings holding
the Ka'bah cover) are a part of the Ka'bah. Allah has
commanded us to circumambulate around the Ka'bah and not
inside it, saying: "...and circumambulate the Ancient
House.'' (Qur'an 22.29) It is preferable, however, to remain
close to the Ka'bah, if one can do so easily.
A short break in between the two, however, may be made. A
longer interval because of a genuine excuse will also do no
harm and is permissible. The Hanafi and Shafi'i schools hold
that such a continuance (of Sa'i immediately after tawaf) is
Sunnah of the Prophet.
Similarly there is no harm if one performs tawaf in parts
and with long intervals in between, and even if it is done
without any genuine reason. Such a person may continue the
remaining rounds and complete his tawaf.
Sa'id bin Mansur reported from Humaid bin Zaid that he
said: "I saw 'Abdullah bin 'Umar go three or four times
around the Ka'bah, and he then sat down for a rest, while his
servant fanned him. Then he resumed his Tawaf from where he
had left it. Both Shafi'i and Hanafi schools hold that if
one's ablution is void during the tawaf; one should redo it
and resume the tawaf to complete its remaining rounds,
regardless of the length of the interval.
It is reported that once Ibn 'Umar heard the call for
prayer while he was performing his tawaf. He interrupted his
tawaf and offered the prayers with the congregation. Then he
resumed his tawaf from where he had left it.
'Ata is reported to have given a verdict concerning a
person who had to interrupt his tawaf in order to participate
in a funeral prayer, saying that such a person may resume his
tawaf and complete the remaining rounds.
It is Sunnah to perform certain acts in tawaf as given
below:
-1- Facing the Black Stone at the start of the tawaf while
uttering a takbir (Allahu-Akbar), and a tahlil (La ilaha
illahlah), and raising one's hands as they are raised in
prayers, and if possible touching it with both hands and
kissing it quietly, or placing one's cheek on it. Otherwise.
one may touch it with one's hand and kiss the hand, or touch
it with something, and then kiss it, or if even that is not
possible, one may just point to it with a stick, etc. as is
mentioned in some of the ahadith given below.
Ibn 'Umar said: "Allah's Messenger (peace be upon him)
faced the Black Stone, touched it, and then placed his lips on
it and wept for a long time." 'Umar also wept for a long
time. The Prophet (peace be upon him) said: 'O 'Umar, this is
the place where one should shed tears.''' (Reported by Al-Hakim,
who considers it a sound hadith with a sound chain of
authorities)
It is reported by Ibn 'Abbas that 'Umar bent down towards
the Black Stone and said: "By Allah! I know that you are
a mere stone, and if I had not seen my beloved Prophet (peace
be upon him) kissing you and touching you I would have never
done so." The Qur'an says: "You have indeed in the
Messenger of Allah a beautiful pattern (of conduct)."' (Qur'an
33.32) This was reported by Ahmad and others in slightly
different words.
Nafi' said, "I have seen Ibn 'Umar touching the Black
Stone with his hand, and then kissing his hand and saying:
'Ever since I saw the Prophet (peace be upon him) doing this,
I have never failed to do that.''' (Reported by Bukhari and
Muslim)
Sowayd bin Ghaflah said: "I have seen 'Umar kissing
the Black Stone and touching it." He further said:
"I know that the Prophet (peace be upon him) was
especially very particular about it.'' (Muslim) Ibn 'Umar
reported that Allah's Messenger (peace be upon him) used to
come to Ka'bah, touch the Black Stone and then say: Bismillahi
wallahu akbar (In the name of Allah, Allah is the
Greatest.)" (Ahmad) Muslim has reported on the authority
of Abu Tufail that he said: "I have seen the Prophet
(peace be upon him) making tawaf around the Ka'bah and
touching it with a stick and then kissing the stick."
Bukhari, Muslim and Abu Daw'ud reported that 'Umar
approached the Black Stone and kissed it. Then he said:
"I know that you are a mere stone that can neither harm
nor do any good. If I had not seen the Prophet (peace be upon
him) kissing you, I would have never kissed you."
Al-Khatabi said: "This shows that abiding by the
Sunnah of the Prophet (peace be upon him) is binding,
regardless of whether or not we understand its reason or the
wisdom behind it."
Such information devolves obligation on all those whom it
reaches, even if they may not fully comprehend its
significance. It is known, however, that kissing the Black
Stone signifies respect for it, recognition of our obligation
toward it, and using it as a means of seeking Allah's
blessings. Indeed Allah has preferred some stones over others,
as He preferred some countries and cities, days and nights,
and months over others. The underlying spirit of all this is
unquestioning submission to Allah.
In some ahadith which say that "the Black Stone is
Allah's right hand on earth," we do find, however, a
plausible rationale and justification for this statement. In
other words whosoever touches the Black Stone he pledges
allegiance to Allah, as it were, by giving his hand into the
hand of Allah, just as some followers do pledge their fealty
to their kings and masters, by kissing and shaking hands with
them.
Al-Muhallib said: "The hadith of 'Umar refutes the
assertions of those who say that 'The Black Stone is Allah's
right hand on earth wherewith He shakes the hands of His
slaves."' God forbid that we should ascribe any physical
organs to Allah. The commandment to kiss the Black Stone is
meant to test and to demonstrate palpably as to who obeys and
submits. It may be compared with the command to Iblis to bow
to Adam.
We have no definite evidence, however, to believe that any
of the stones used in building the Ka'bah originally (by
Ibrahim and Isma'il), is still in existence today excepting
the Black Stone.
There is no harm in crowding around the Black Stone so long
as no harm is caused to other people. Ibn 'Umar used to
struggle hard to get through the crowd in order to reach the
Black Stone, so much so that sometimes (he was struck on the
face and) his nose would bleed. The Prophet (peace be upon
him) said to 'Umar: "O Abu Hafs! You are a strong man. Do
not crowd others around the Black Stone. You may hurt a weak
person. But if you find an opportunity to reach it in order to
kiss it or touch it, do it. If not, then say 'Allahu-Akbar'
and continue (your tawaf).'' (Reported by Ash-Shafi'l in his
Sunan)
It is reported by Ibn 'Abbas that the Prophet (peace be
upon him) and his companions declared their intention to
perform 'Umrah from al-Ji'ranah by putting on their ihram
(Hajj garb) but leaving their right shoulders uncovered,
bringing their ihram up from under their right armpits while
covering the left shoulder. (Reported by Ahmad and Abu Daw'ud)
The majority of scholars holds a similar view and claims that
doing so is helpful in ramal ( jogging) while making a tawaf.
Malik is of the opinion, however, that doing so is not
commended. for it is not a known (practice), nor did he see
anyone doing so. There is consensus that it is undesirable in
the tawaf prayer (salatul tawaf).
Ramal means walking fast, vigorously moving the shoulders
and taking small steps, giving a sense of strength and energy.
Ibn 'Umar reported that Allah's Messenger (peace be upon him)
jogged from the Black Stone to the Black Stone three times,
and walked the remaining four rounds. (Muslim and Ahmad) If a
person does not jog in the first three rounds, then he is not
required to make it up in the last four rounds. Ramal
(Jogging) and idtiba' (uncovering one's right shoulder) are
prescribed for men only while making tawaffor 'Umrah. In case
of a pilgrim performing Hajj, tawaf is always followed by Sa'i
(walking between Safa and Marwah) . Shafi'i school holds that
a pilgrim, who does make idtiba' (i.e., uncovers his right
shoulder) and performs ramal (i.e., jogs), while making Tawaf
al Qudum on arrival and then making Sa'i between Safa and
Marwah, is not required to repeat idtiba' and ramal in his
Tawaf al Ifada (after returning from 'Arafah). If one does not
perform Sa'i after making tawaf and postpones it till after
Tawaf az-Ziarah (Tawaf of Visit), he should make idtiba'
(uncover his right shoulder) and perform ramal (jog) while
making Tawaf az-Ziarah.
Women are not obligated to jog or uncover their right
shoulder, because they must properly cover themselves. Ibn
'Umar said: -Women are not obligated to jog around the Ka'bah
nor while making Sa`i between Safa and Marwah." (Reported
by Al-Baihaqi)
What is the wisdom behind ramal? It is reported by Ibn
'Abbas that when the Prophet (peace be upon him) and his
companions came to Makkah, they were weakened by the fever in
Yathrib. Thereupon the idolators said, ''A people weakened
with fever have come to you and they are aMicted with
evil." Allah. the Almighty, informed His Prophet (peace
be upon him) about their saying. So he commanded them to jog
through the first three rounds of tawaf around the Ka'bah, and
to walk between its two corners. When the idolaters saw the
Muslims jogging, they said: "Are those the people you
said are weak because of the fever? They are stronger and
sturdier than us!" Ibn 'Abbas added: "The Prophet
(peace be upon him) did not command them to jog all through
the seven rounds in order not to overexert themselves."
This was reported by Bukhari, Muslim, and Abu Daw'ud, whose
wording is given here.
'Umar was of the opinion that jogging be stopped as there
was no longer any need for it after the Muslims had become
strong and powerful. But he decided, however, to leave it (in
its original form) so that the future generations of Muslims
could share a form and a feeling similar to that observed and
felt by early Muslims. Muhibbuddin At-Tabari said:
"Sometimes certain instructions are prescribed in the
religion for a specific reason, and later even though that
specilic reason no longer exists yet the instructions still
remain valid."
Zaid bin Aslam reported from his father that he said:
"I heard 'Umar ibn Al-Khattab saying: 'Why jog around the
Ka'bah today'? Why uncover our shoulders (in tawaf)? Allah has
made Islam strong and powerful, and banished disbelief and the
disbelievers, yet we shall never abandon what we used to do in
the time of the Prophet (peace be upon him)."
This is based on the statement of Ibn 'Umar in which he
said "I never saw the Prophet (peace be upon him)
touching any other parts of Ka'bah except the two corners: The
Black Stone and the Yemeni corner." And he added,
"No matter how hard and difficult the circumstances, I
have not failed to touch these two corners - the Yemeni Corner
and the Black Stone - ever since I saw the Prophet (peace be
upon him) doing so." (Reported by Bukhari and Muslim)
A pilgrim making tawaf touches these two corners, and no
others, because of their special merits and excellence. The
Black Stone is distinguished by two things:
-1- it is placed on the foundations raised by the Prophet
Ibrahim (peace be upon him), and
-2- it marks the beginning as well as the end of tawaf. The
Yemeni corner is directly opposite to it and, like the Black
Stone, it is also laid on the foundations raised by Ibrahim.
When Ibn 'Umar was told about 'Aishah's statement that
"Some of the Hijr Isma'il is part of the Ka'bah" he
said: "I think that 'Aishah heard that from the Prophet
(peace be upon him). I think that the Prophet (peace be upon
him) never failed to touch them while making a tawaf These
two, however, are not at the foundations of the House, and the
people circumambulate around the Hijr because of that. (Abu
Dawud)
The Muslim community, however, is in agreement concerning
the desirability of touching these two Yemeni corners. A
person making tawaf of Ka'bah may not touch the other two
corners. Ibn Hibban has reported in his Sahih that the Prophet
(peace be upon him) said: "The Black Stone and the Yemeni
corner cause the sins to be forgiven."
It is sunnah to offer a two rak'ah prayer after completing
the tawaf at the Station of Ibrahim (peace be upon him), or at
any other place in the Sacred Mosque, regardless of whether it
is a supererogatory tawaf or obligatory one (as in Hajj or
'Umrah).
Jabir reported that "When the Prophet (peace be upon
him) came to Makkah, he went around the Ka'bah seven times,
then went to the Station of Ibrahim and recited the verse
(Qur'an 2.125): "And take of the Station of Abraham a
place of prayer." He prayed behind it, and then went to
the Black Stone and kissed it." (Reported by Tirmizhi who
considers it a sound hadith)
In this two rak'ah prayer, it is sunnah to recite Surah
Al-Kafirun, in the first rak 'ah, and Surah Al-Ikhlas in the
second rak 'ah, after reciting Al-Fatihah. (Reported by Muslim
and others) These two rak'ahs may be offered at any time of
the day and night including the prohibited times.
Jubair bin Mut'im reported that the Prophet (peace be upon
him) said, "O Bani Abd Manaf! Do not prevent anyone from
performing tawaf around the Ka'bah. One may pray (in the
Sacred Mosque) any time during the day or night."
(Reported by Ahmad, Abu Dawud, and Tirmizhi who regards it a
sound hadith) Ash-Shafi'i and Ahmad hold this view.
Though it is sunnah to offer this two rak'ah prayer after
the tawaf in the Sacred Mosque, it may also be offered outside
the Mosque. Umm Salamah reported that she performed a tawaf
around the House riding, but she did not offer the two rak'ah
prayer until she had left the Mosque. (Bukhari) Malik reported
from 'Umar that he offered these two rak'ahs at Zhi Tuwa
valley. Bukhari also has reported that 'Umar prayed (these two
rak'ahs) outside the Sacred Mosque.
If one offered a prescribed prayer after the tawclf then he
need not offer this two rak'ah prayer. The Shafi'i school
holds this view, which is also in accordance with the well
known position of Ahmad. The Maliki and the Hanafi schools are
of the opinion that these two rak'ahs must be offered and no
other prayer can replace them.
It is permissible to offer prayer in the Sacred Mosque
while the people, male and female, pass in front of the
worshipper. There is no harm in it, and it is one of the
special characteristics of the Sacred Mosque. Kathir bin
Kathir bin Al-Mutalib bin Wida'ah reported from some of his
family members and from his grandfather that he said: "I
saw the Prophet (peace be upon him) offering prayer in the
Sacred Mosque in the area adjacent to Bani Sahm while people
passed in front of him but he did not place any sutrah
(protection) in front of him." Suffiyan bin 'Uyainah
said, "There was no partition between him and the
Ka'bah." (Reported by Abu Daw ud Nasa'i, and Ibn Majah)
Ibn Juraij reported: "'Ata told me that when Ibn
Hisham forbade women from performing tawaf along with men he
asked him, 'How dare you prevent them while the wives of the
Prophet (peace be upon him) performed tawaf along with other
men?' He added: 'I asked him:"Did they do so betore or
after the commandment to observe veil?" He said:
"They did so after the revelation of the commandment to
veil." I said: "How could they intermingle with
men?" He said: "They did not intermingle with men.
'Aishah used to perform tawaf keeping apart from men and
without intermingling with them. A woman asked her, "O
Mother of Believers ! Shall we touch the Black Stone and kiss
it? 'Aishah said: "Get away from here, and she refused to
join her. (Bukhari) They used to go disguised at night and
perform tawaf with men, but when they entered the Mosque, they
would wait and go in when the men left.
Women may touch and kiss the Black Stone when there is an
opportunity and no men are around. It is reported that 'Aishah
said to a woman, "Do not crowd with others at the Black
Stone, but if you find a chance, touch and kiss it, otherwise
if there is crowding, then say a takhir (Allah is the
Greatest) when you are opposite to it, and make your tawaf and
do not cause any harm to anyone."
A person may, even if he is able to walk, perform tawaf
while riding, provided there is a valid reason for doing so.
Ibn 'Abbas reported that during the Farewell Pilgrimage the
Prophet (peace be upon him) performed tawaf while riding his
camel, and touched the Black Stone with a stick (that he
carried). (Reported by Bukhari and Muslim)
Jabir reported that during the Farewell Pilgrimage the
Prophet (peace be upon him) performed tawaf and made Sa'i
between Safa and Marwah while riding on his mount, so as to
show it to the people, to draw their attention, and (to give
them an opportunity) to ask him any questions (they had), and
the people were crowding around him."
Malik reported from Ibn Abi Mulaikah that 'Umar bin
Al-Khattab saw a woman aMicted with leprosy performing tawaf
with others. He said to her, "O maidservant of Allah! Do
not harm others. Why do you not stay in your home?" She
did so and stayed at her home. Upon the death of 'Umar, a man
visited her and said, "The one who forbade you to
circumambulate the Ka'bah has passed away. You may now go and
perform tawaf." She replied, "I shall not obey a
person in his life, and disobey him after his death."
Upon completion of the seven rounds of the tawaf; and after
offering the two rak'ahs by the Station of Ibrahim, it is
encouraged to drink water from the well of Zamzam.
Both Bukhari and Muslim confirm that the Prophet (peace be
upon him) drank of Zamzam water, and said, "It is blessed
(water); it is food for the hungry, and a healing for the
sick.' It is reported that the angel Gabriel had washed the
heart of the Prophet (peace be upon him) with its water on the
Night Journey.
At-Tabarani in his Al-Kabir, and Ibn Hibban have reported
from Ibn 'Abbas that the Prophet (peace be upon him) said:
'The best water on earth is the water of Zamzam. It is food
for the hungry, and a healing for the sick." (Al-Munzhri
said that the chain of narrators of this hadith is sound)
A person drinking Zamzam water should intend and hope for
healing, blessings and whatever is best for him in this life
and in the hereafter. The Prophet (peace be upon him) said,
"The water of Zamzam is (good) for whatever it is
intended."
Suwaid bin Saeed reported: "When the water of Zamzam
was brought to Abdullah bin Al-Mobarak I saw that he drank a
little, then turning his face towards the Ka'bah supplicated,
'O Allah! Ibn Abi Al-Mawali told us on the authority of
Mohammad bin Al-Monkader, who narrated from Jaber that the
Messenger of Allah (peace be upon him) said, "The water
of Zamzam is good for whatever one intends (while drinking
it)." I intend to drink this water to spare myself from
going thirsty on the Day of Judgment.' Then he drank the rest
of the water." (Reported by Al-Baihaqi, and Ahmad with a
sound chain of authorities)
Ibn 'Abbas reported that the Prophet (peace be upon him)
said, "The water of Zamzam is good for whatever one
intends (while drinking it). If you drink it seeking healing,
Allah will give you healing. If you drink it to satisfy your
hunger, Allah will satisfy your hunger. If you drink it to
quench your thirst, Allah will quench your thirst. Zamzam is a
well dug by the angel Gabriel by which Allah quenched the
thirst of Isma'il." This was reported by AdDaraqutni and
Al-Hakim who added, "And if you drink it seeking refuge
with Allah, Allah will give you refuge."
It is desirable that one should drink Zamzam water in three
breaths, face the Qiblah, drink as much as possible, praise
and thank and supplicate to Him as Ibn 'Abbas did. Abu
Molaikah reported: "A man came to Ibn 'Abbas. He asked
the man, 'Where are you coming from?' The man replied: 'I am
coming from the well of Zamzam.' Ibn 'Abbas asked him, 'Did
you drink of it as you are supposed to?' "The man asked:
'O Ibn 'Abbas, how am I supposed to drink it?' Ibn 'Abbas
replied: 'When you drink its water you should face the
direction of the Qiblah, remember Allah, drink it in three
breaths, drink as much as you can, and praise and thank Allah
when you finish drinking.' The Prophet (peace be upon him)
said, ' A major difference between us and the hypocrites is
that they do not drink their fill of the Zamzam water'."
(Reported by Ibn Majah, Ad-Daraqutni and Al-Hakim)
Ibn 'Abbas used to supplicate Allah, whenever he drank
Zamzam water: "Allahumma inni as'aluka 'ilman nafi`an wa
rizqan wasi'an wa shifa an min kuli da in (O Allah! Grant me
beneficial knowledge, bountiful provision, and a healing from
every disease)."
Explaining the origin of Zamzam Ibn 'Abbas said: "When
Hajar reached the (mountain) of Marwah in search of water for
her baby son Isma'il and herself to quench their thirst. she
heard a sound, and said to herself, "Quiet." She
again heard the sound, whereupon she said, "I have heard
you. Help me, if you can." All of a sudden she found an
angel at the place where now Zamzam is. He either dug it with
his heel or touched it (the ground) with his wing and a spring
of water appeared. Hajar encircled the water with soil. She
took some water in a container she had, and water kept
bubbling up unchecked."
Ibn 'Abbas reported that the Prophet (peace be upon him)
said, "'May Allah shower His mercy on Isma'il's mother.
Had she left it untouched, or (the narrator is not sure) the
Prophet said, had she not drunk of its water, the Zamzam would
have turned into a clearflowing spring.' He added, 'So she
drank the water and gave some to her son.' The angel said to
her, 'Fear no loss, because this is the site of Allah's House,
which this boy and his father shall build. Allah never permits
His servant to be lost. At the site of the House was a hill
that was split by flood waters running down its right and
left."'
Al-Multazim is the part of Ka'bah between its door and the
Black Stone. After drinking the water of Zamzam, it is
recommended that one should make special supplications at
Al-Multazim. Ibn 'Abbas reported that he used to stand between
the Black Stone corner and the Ka'bah door and said, "The
space between the Black Stone and the door of the Ka'bah is
called 'AlMultazim' and whoever stands here and supplicates to
Allah, he gives him whatever he supplicates for."
(Al-Baihaqi)
'Amr bin Shu'aib reported from his father, and he from his
father that he said, "I have seen the Prophet (peace be
upon him) placing his face and chest against
Al-Multazim."
(Some scholars including Bukhari say Al-Hateem is
Al-Multazim. To support their view they cite the hadith of the
Night Journey in which the Prophet (peace be upon him) said
"While I was asleep in (the area called) '
al-Hateem" or also called "al-Hijr...")
This is based on the statement of Ibn 'Umar in which he
said "I never saw the Prophet (peace be upon him)
touching any other parts of Ka'bah except the two corners: The
Black Stone and the Yemeni corner." And he added,
"No matter how hard and difficult the circumstances, I
have not failed to touch these two corners - the Yemeni Corner
and the Black Stone - ever since I saw the Prophet (peace be
upon him) doing so." (Reported by Bukhari and Muslim)
Ibn 'Umar reported that the Prophet (peace be upon him)
entered the Ka'bah along with Usamah bin Zaid, and Uthman bin
Talhah and closed its door behind them. When they came out,
Bilal informed me that the Prophet (peace be upon him) offered
a prayer inside the Ka'bah between the two Yemeni
corners." (Bukhari and Muslim) This has led some scholars
to conclude that entering Ka'bah and offering prayer inside it
is sunnah. Others, however, say that even if it is a sunnah,
it is not a part of Hajj rites, as stated by Ibn 'Abbas when
he said: "O people, entering the Ka'bah is not one of the
rites of Hajj.'' (Reported by al-Hakim with a sound chain of
authorities)
For a pilgrim unable to enter the Ka'bah it is recommended
that he should enter the Hijr Isma'il and offer prayer there,
because it is a part of the Ka'bah. Ahmad reported on sound
authority from Sa'id bin Jubair that 'Aishah said: "O
Prophet of Allah ! All your family except me have been inside
the Ka'bah ! " The Prophet (peace be upon him) said to
her, "Send for Shaibah (His name was Ibn 'Uthman bin
Talhah; he was tbe key-bearer of the Ka'bah) so that he should
open the door for you." She did as he had told her to do.
Shaibah said, "We could never open it, during the night
during the pre-Islamic days, nor during the days of Islam. The
Prophet (peace be upon him) told 'Aishah, "Pray inside
the Hijr Isma'il. It is a part of Ka'bah, but your people left
it out while rebuilding the Ka'bah and did not include it in
its structure."
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 -