Part 43

“Lawful to you is game from the sea and its food...” (Qur’an: Al-M@idah: 96)

On the other hand, it is permissible for a muhrim to slaughter a domestic animal such as chicken, sheep, and cattle, as they are not game animals. A muhrim is also permitted to kill wild inedible animals, such as lions and tigers, for such creatures threaten people’s lives.

Generally, if a muhrim has to do any of the acts prohibited during ihram for a legal excuse, he/she is permitted to do it, provided he/she is to slaughter a sacrificial animal in expiation, for Allah, Exalted be He, says:

“And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice...” (Qur'an: Al-Baqarah: 196)

Seventh: A muhrim is prohibited to marry (while being in a state of ihram) or arrange the marriage of another by guardianship, as Imam Muslim related on the authority of ‘Uthman Ibn * Affan that the Prophet (PBUH) said:

“A muhrim must neither marry himself, nor arrange the marriage of another one.”

Eighth: A muhrim is prohibited to have sexual intercourse, for Allah, Exalted be He, says:

“..So whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations...” (Qur'an: Al-Bagarah: 197)

According to Ibn ‘Abbas, it refers to the activity of engaging in sexual intercourse ". To clarify, if a man in a state of ikrdm (i.e. a muhrim) has sexual intercourse with his wife before the first release from ihram, it will invalidate

his Hajj. Yet, it is obligatory for him to continue performing the rest of the rites of Hajj, for Allah, Exalted be He, says:

“And complete the Hajj and ‘Umrah for Allah...” (Qur‘an: Al-Bagarah: 196)

Still, it is obligatory for such a person to re-perform Hajj the following year, and to slaughter a camel or a cow. On the other hand, if a muhrim has sexual intercourse with his wife after the first release of ihram, his Hajj is still considered valid, provided that he slaughters a sheep in expiation.

Ninth: A muhrim is prohibited to touch his wife (or any woman) lustfully (such as kissing or the like), as these are among the acts that lead to sexual intercourse. Therefore, the muhrim must avoid sexual intercourse, lewdness, and dispute, for Allah, Exalted be He, says:

“1. So whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj...”

The verse refers to the actual sexual intercourse and any related matter that might lead to it, such as kissing, touching, winking, or talking about sex. “Disobedience” in the aforesaid verse means committing sins, which is a grave act to do while being in a state of ihram, whereas a Muslim is supposed to be in a state of devotion and supplication. As for “disputing” which is prohibited for a muhrim, it refers to arguing about matters that do not concern one, quarrelling with one’s pilgrim mates, insulting others, etc. However, it is permissible for a muhrim to argue for the sake of showing the right, enjoining good, or forbidding evil, for argument is a divine command in such cases; Allah, Exalted be He, says:

“... And argue with them in a way that is best...” (Qur'an: An-Nahl: 125)

It is an act of the Sunnah (Prophetic Tradition) for the muhrim to talk less, except in matters of benefit. It is narrated in the Two Sahihs, on the authority of Abii Hurayrah, that the Prophet (PBUH) said:

“He who believes in Allah and the Last Day should either say

“A sign of one’s good observance of Islam is leaving alone what does ya not concern him’ .

It is also recommended for a muhrim to be preoccupied with chanting talbiyah, praising Allah, reciting the Quran, enjoining what is good, forbidding what is evil, and not wasting his time in what is useless. A muhrim should also perform Hajj devotedly with sincere intention, seeking Allah’s great rewards, as the muhrim is about to perform a great act of worship and visit great sacred precincts and shrines.

Then, if a muhrim reaches Mecca with the intention of tamattu’, he is to begin with performing the ‘Umrah rites as follows:

A muhrim begins with performing tawéf (i.e. circumambulating the Ka‘ bah) seven times.

Afterwards, he is to offer two rak'‘ahs (units of prayer) which are recommended to be performed at the Standing Place of Ibrahim (Abraham) if possible. Otherwise, the muhrim can perform them elsewhere in the mosque.

Then, the muhrim is to head for As-Safa to perform sa'y (going between As-Safa and Al-Marwah) seven times, starting from As-Safa and ending at Al-Marwah; the way from the one of them to the other is considered one time and the way back is another. During say, a pilgrim is recommended to be preoccupied with supplicating and invoking Allah, Glorified be He.

After finishing the seventh round of sa‘y, a male pilgrim must shave all his head, and a female pilgrim should cut a small part (equivalent to a fingertip) of the hair of the head.

In this way, a pilgrim will have accomplished the ‘Umrah rites, so he exits the state of ihrdm and, thus, is allowed to do all lawful acts that have been prohibited while being in a state of ihram such as lawful sexual intercourse, wearing perfume, wearing sewn clothes, clipping the fingernails, trimming the moustache, and plucking out the hair of the armpits if necessary. A pilgrim remains in this condition until the Day of Tarwiyah (the eighth day of the month of Dhul-Hijjah), then he declares the intention of performing Hajj, as will be pointed out in detail later, Allah willing.

As for those mufrims who reach Mecca with the intention of performing giran or ifrad, they start with performing the Arrival Tawédf, following it with the sa'y for Hajj (instead of performing it later) if they like. Then, they should keep in the state of ihram until the Day of Sacrifice, as will be explained later, Allah willing.

1 Muhrim: One in a state of ritual consecration during Hajj or ‘Umrah.

3 The Two Sahihs: The Two Authentic Books of Al-Bukhari and Muslim.

12 Ahmad (23903) [6/30], Abi: Dawtid (1833) [2/285] and Ibn Majah (2935) [3/429]. 13 See: Majma’ ul-Fatawa [26/112].

16 Al-Bukhari (1265) [3/174] and Muslim (2884) [4/365] and (2889) [4/368].

18 Ibn Abii Shaybah (13224) [3/173] and (13236) [3/174] and Al-Hakim (3153) [2/332]. 19 Al-Bukhari (6018) [10/547] and Muslim (172) [1/209].

20 Ahmad (1737) [1/201], Al-Tirmidhi (2322) [4/552], and Ibn Majah (3976) [4/344].

Upon reaching the site for ihram (a state of ritual consecration during Hajj or ‘Umrah), a pilgrim declares his intention to perform one of three types of Hajj (Pilgrimage):

Ifrad: It means that a pilgrim enters the state of ihrém with the intention of performing Hajj only, keeping in the state of ihram until he stones Jamratul- ‘Agabah on the Day of the Feast of Sacrifice (‘Idul-Adhd; on the tenth of DhulHijjah). Then, a pilgrim shaves his head, and performs the Ifadah (Goingforth) Tawéf along with sa'y (going between As-Safa and Al-Marwah) in case he has not performed it (i.e. sa‘y) following the Arrival Tawéf.

Qiran: It means that a pilgrim assumes ihram for performing both ‘ Umrah (Lesser Pilgrimage) and Hajj (Pilgrimage) together. The rites of performing qiran are the same as those of performing ifrdd, except that a pilgrim is obliged to slaughter a sacrificial animal in the former case.

Tamattu *: It means that a pilgrim assumes ihram for performing ‘Umrah only, keeping in such state of ihrdm until he finishes the rites of ‘Umrah, such as tawéf, sa ‘y, and shortening or shaving the hair. After that, a pilgrim may get out of the state of ihram until he assumes another ihram for performing Hajj.

The best of the three forms is tamattu’. It is desirable for a pilgrim performing ifrad or girdn and has not got a sacrificial animal to change his intention and perform tamattu’ instead, carrying out all its rites.

It is also desirable for the one performing tamattu’ (even if it has been ifrad or giran that converted to tamattu’), as well as the residents of Mecca and the surrounding places, to assume ihram for Hajj on the Day of Tarwiyah (the eighth day of Dhul-Hijjah). This is because Jabir (may Allah be pleased with him) narrated, in his description of the Prophet's performance of Hajj:

“.. All the pilgrims dissolved the state of ihram except the Prophet (PBUH) and whoever had a sacrificial animal with him, When it was the Day of Tarwiyah, they proceeded to Mind and assumed ihram for Hajj.”

A pilgrim performing tamattu ‘ may assume ihram from the place where he stays, whether in Mecca, Mina, or any place outside Mecca, but he should not perform fawéf after assuming ihram for Hajj (as it has been already performed during ‘Umrah). Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“On the Day of Tarwiyah, a pilgrim performing tamattu’ assumes ihram for Hajj and does the same as he did when he has assumed ihram for ‘Umrah from the miqdat. The right opinion is that such a pilgrim can assume ihram from Mecca or from outside Mecca, for the Prophet's Companions used to assume ihram for Hajj from the place enjoined for them by the Prophet (PBUH), namely Al-Batha’ (in Mecca). Thus, it is an act of the Sunnah (Prophetic Tradition) for a pilgrim to assume ihram (for Hajj) from the place where he stays. Likewise, the people of Mecca can assume ihram from Mecca, as the Prophet (PBUH) said, ‘And whoever is living within these boundaries can assume ihram from his home, and the people of Mecca can assume ihram from Mecca?”

“When it was Thursday forenoon, the Prophet (PBUH) and his Companions proceeded to Mind, and those who previously terminated

their ihram declared their intention of a new ihram for Hajj. Yet, they did not do this in the mosque, but they assumed ihram while Mecca was behind them.”"

Once a pilgrim assumes ihrém for Hajj, he should then preoccupy himself with chanting talbiyah and continually repeat it every now and then, raising his voice with it until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (on the tenth of Dhul-Hijjah). Those pilgrims who have assumed their ihrém from Mecca on the Day of Tarwiyah should head for Mina; the optimum time for moving is after the sun has reached its meridian. Then, they perform the Zuhr (Noon) Prayer there, at Mina, camping there until they perform the rest of the Five Daily Prayers including the Fajr (Dawn) Prayer of the following day (the ninth of Dhul Hijjah). Jabir (may Allah be pleased with him) narrated:

“..The Prophet (PBUH) rode his mount (heading for Mind) and performed there the Zuhr, the ‘Asr (Afternoon), the Maghrib (Sunset), the ‘Isha’ (Night), and the Fajr (Dawn) Prayers. Then, he (PBUH) stayed there for a while until the sun rose.”

It is worth mentioning that spending that time in Mina (from the noon of the Day of Tarwiyah until the dawn of the following day) and performing those five prayers there is an act of the Sunnah, not an obligatory one. Likewise, assuming ihrém on the Day of Tarwiyah is considered an act of the Sunnah. So, it is permissible for a pilgrim to assume ihram before or after that day.

On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to *Arafah; the whole area of ‘Arafah is a standing place except for the valley called Batn ‘Uranah’. Thus, it is sufficient for a pilgrim to stand anywhere on that day within the boundaries of * Arafah, excluding the place pointed out by the Prophet (PBUH), namely Batn ‘Uranah. The boundaries of * Arafah are clearly distinguished by means of signs, so standing anywhere within these boundaries will be regarded as standing at * Arafah. Still, a pilgrim has to pay attention to these signs in order not to stand outside *Arafah.

When the sun passes its meridian, a pilgrim performs the Zuhr (Noon) and the ‘Asr (Afternoon) Prayers, shortening and combining them at the due time of the Zuhr Prayer (i.e. performing each as two rak ‘ahs instead of four) with one prayer call (adhdn) and two immediate prayer calls (iqamahs). We should know that a pilgrim shortens every four-rak ‘ah prayer (i.e. performs it as two rak‘ahs) at ‘Arafah, Muzdalifah, and Mina. However, at ‘Arafah and Muzdalifah the prayers are to be shortened and combined whereas they are

only shortened at Mina, i.e. performing each prayer at its due time for there is no need for combining them at Mina.

After a pilgrim performs the Zuhr and the ‘Asr Prayers, shortening and combining them (for he is at ‘Arafah), he should spend the rest of the day remembering, invoking, glorifying, and praising Allah, seeking His forgiveness, and so on and so forth. This is to be done while a pilgrim is sticking to his place at ‘Arafah. In other words, a pilgrim does not have to go to the Mount of Ar-Rahmah, or to watch it, or even to face it, while performing such supplications; standing anywhere at ‘Arafah while facing the direction of the Ka‘ bah is sufficient.

A pilgrim should spare no effort supplicating Allah and turning to Him in repentance on such a glorious day, whether he is walking, sitting, riding, standing, or even lying down. He should also choose the most comprehensive supplications that were reported to have been observed by the Prophet (PBUH), for he (PBUH) said:

“The best supplication is the one on the Day of ‘Arafah, and the best thing which I and the prophets before me have said is: ‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent. *

A pilgrim keeps supplicating Allah at ‘Arafah until sunset. It is impermissible to leave before sunset, and if a pilgrim does, he must go back soon before sunset, to witness it there. However, ifa pilgrim leaves ‘ Arafah before sunset and does not go back, he is then obliged to slaughter a sheep of Hajj (or to get one seventh of a camel or a cow) and divide it among the poor residents of the Sanctuary of Mecca in expiation for missing an obligatory ritual of Hajj.

The Day of ‘Arafah starts from the noon of the ninth of Dhul-Hijjah until the dawn of the tenth of Dhul-Hijjah (the Day of the Feast of Sacrifice) according to the sound opinion in this regard. As for a pilgrim who is present at ‘Arafah at daytime, he is obliged to stay there until sunset as we previously said. But if someone arrives at ‘Arafah at night, it is sufficient for him to stay there for any length of time, even if for only one moment, as the Prophet (PBUH) said:

“If anyone gets (i.e. stays at) ‘Arafah before the dawn (of the tenth of Dhul-Hijjah) breaks, then he has performed Hajj.”

Staying at ‘ Arafah is one of the obligatory fundamental rituals of Hajj, and it is the most important and the greatest one as well, for the Prophet (PBUH) said:

“Hajj is ‘Arafah (i.e. staying at ‘Arafah is the most important ritual < of Hajj.”

As for the place of staying at ‘Arafah, a pilgrim may stand anywhere within the boundaries of ‘Arafah, and this ritual is deemed invalid if one stands outside them.

May Allah guide us all to the deeds and words He likes and pleases. Verily, He is the Hearing and the Responsive.

7 Abi Dawiid (1949) [2/332], Al-Tirmidhi (889) [3/237], An-Nasa’'i (3016) [3/282], and Ibn Majah (3015) (3/468).

When the sun sets on the Day of ‘ Arafah (the ninth of Dhul-Hijjah), pilgrims leave ‘Arafah setting out for Muzdalifah calmly and tranquilly, for Jabir (may Allah be pleased with him) narrated:

“He (the Prophet) kept standing there (at ‘Arafah) until sunset, when the yellow light had somewhat gone, and the disc of the sun had disappeared. He (PBUH) then mounted Usamah behind him, and pulled the reins of Al-Qaswa’ (the name of his she-camel) so forcefully that its head touched the saddle (in order to keep it under full control), and he (PBUH) pointed to the people with his right hand saying, ‘O people! Be moderate (in speed)! Be moderate!’ ”

Thus, pilgrims must be in a state of tranquility and serenity while leaving ‘Arafah and heading for Muzdalifah, avoiding jostling against their fellow pilgrims, pushing them, or disturbing them with their cars. A pilgrim should also have mercy on the walking weak and old people at such a crowd. It is