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HAJJ TOUR PACKAGES 2018 /1439

Shiper Air Service is in its preparation process for the distinguished VIP and Executive Hajj package for the year 1439/2018. Shiper Air Service promises dedicated personal services, five star luxurious hotels in Makkah and Medina, and executive services at Mena & Arafat. Shiper Quality Services is a Promise and Shiper Delivers.

Please Contact: Khandker Shiper Ahmed
E-mail: shiperair@yahoo.com
Call: +8801711925252
Land: +88 0821 711711

Muslim pilgrims attend Friday prayers at the Grand mosque during the annual haj pilgrimage in the holy city of Mecca October 19, 2012. The Arafat Day, when millions of Muslim pilgrims will stand in prayer on the mount of Arafat near Mecca at the peak of the annual pilgrimage, will be held on October 25 and Eid Al-Ahda or the feast of sacrifice will be held on October 26, according to an official announcement on Tuesday.    REUTERS/Amr Abdallah Dalsh (SAUDI ARABIA - Tags: RELIGION)
Meet Our Hajj Services

Shiper Air Service VIP/Executive Outlines: • Airlines: Fly Biman Bangladesh Airline and Saudia Airlines nonstop from Sylhet to Medina / Jeddah with upgrade options to First / Business class / Economy upon request. • Accommodations:  Five star hotels located at the Haram boundaries with breakfast and dinner in Makkah and Medina. • Occupancy: Two persons per room in Makkah & Medina (three people per room occupancy is available).

• Transportations: Private VIP Buses with air-condition, toilet, TV, and coolers. • Arafat: Private Executive air-conditioned tents with folding sofa chairs, two meals, and cold and hot beverages offered all day. • Mena: Private Camp within walking distance from Jamrat with 12 people per private air- cooled tents / rooms. Also included are three daily open buffet meals, and 24 hours hot & cold beverages. • Ziyrat: Visits to historical sites in Medina & Makkah will be arranged. • Mualeem: A scholar / Mualeem will be accompanying the trip. • Guides & Helpers: Assistants, and guides will be accompany us during the Hajj journey.

kaba2
Room1
Package Type VIP

We ensure you a better hospitality in package VIP
Package Facilities:

• VIP 5 Star Hotel
• Transportation with SUV/Jeep
• Quality food Service.

Call for best price: +88 01711995252 

Package Type A

We ensure you a better Service in package  A
Package Facilities:

• 3 Star Hotel
• Transportation with AC Microbus
• Quality food Service.
Call for best price: +88 01711995252 

Room2
Room2
Package Type B

We ensure you a better hospitality in package B
Package Facilities:

•  2 Star Hotel
• Transportation with AC Microbus
• Silected food Service.

Call for best price: +88 01711995252

লাব্বায়েক আল্লাহুম্মা লাব্বায়েক …
আমি হাজির হে মহান আল্লাহ, আমি হাজির…
আসসালামু আলাইকুম ওয়ারাহমাতুল্লাহি ওয়াবারাকাতুহু
সু-স্বাগতম পবিত্র হজ্জ ১৪৩৯ (২০১৮ খ্রিঃ) । মহাগ্রন্থ আল কুরআনের নির্দেশনা অনুযায়ী, শারীরিকভাবে সক্ষম ও আর্থিকভাবে সচ্ছল প্রতিটি মুসলিম ব্যাক্তির জন্য, জীবনে অন্তত একবার হজ্জ করা বাধ্যতামূলক (ফরজ)।
পবিত্র হজ্জ বছরের একটি নির্ধারিত সময়কালে সম্পাদন করতে হয় (হিজরি “জিলহজ্জ’’ মাসে)। আরবী ১৪৩৯ হিজরীর জিলহজ্জ মাসে চাঁদ দেখা সাপেক্ষে ২০১৮ সালের ২০ আগস্ট পবিত্র হজ্জ অনুষ্ঠিত হওয়ার কথা । যেহেতু পবিত্র হজ্জের আহকাম ও আরকান বা নিয়ম-কানুন সুনির্দিষ্টভাবে শরিয়তের বিধান ধারা নির্ধারিত, সে কারনে হজ্জ পালনে ইচ্ছুক মুসলিম নর-নারীর জন্য আগে থেকেই প্রস্তুতি নেওয়া প্রয়োজন।
সিপার এয়ার সার্ভিস এ লক্ষ্যে ২০১৮ সালের হজ্জব্রত নিয়তকারী সম্মানিত আল্লাহর মেহমানদের বছরের শুরু থেকেই ‘হজ্জ পরিচিতি’ কার্যক্রম শুরু করতে যাচ্ছে।
আমাদের তিনটি প্যাকেজ
ক্যাটাগরি- বি     ২* মানের হোটেল
ক্যাটাগরি – এ     ৩* মানের হোটেল
ক্যাটাগরি – ভি আই পি   ৫* মানের হোটেল
সম্মানিত হজ্জ যাত্রীদের জন্য আমাদের সেবা সমুহ
১.  অভিজ্ঞ আলেম ক্বারি মুহাম্মদ জমীরুদ্দিন QMM , ইমাম ও খতীব (১), হাজী কুদরত উল্লাহ জামে মসজিদ দ্বারা হজ্জের নিওম-কানুন সম্পর্কে আলোচনা ও প্রশ্নের উত্তর ।
২.  মক্কা এবং মদিনায় মদিনা ইউনিভার্সিটির অভিজ্ঞ আলেম দ্বারা ঐতিহাসিক স্থান সমুহ পরিদর্শন এবং এর ইতিহাস বর্ণনা।
৩.  তিনবেলা দেশীও বাবুর্চি দ্বারা খাবার পরিবেশন ।
৪.  ২* থেকে ৫* হোটেলে থাকার ব্যাবস্থা ।
৫.  সকাল ও বিকালে  চা পরিবেশন ।
হাজী সাহেবদের অনুরোধে যা করে থাকি ( মূল্য প্রদান সাপেক্ষে )
১.  কুরবানি বা দম দেওয়া ।
২.  বদলি হজ্জের জন্য অভিজ্ঞতা সম্পন্ন আলেম দেওয়া ।
৩.  হুইল চেয়ারে হজ্জ করানোর জন্য লোক দেওয়া ।
৪.  নিকট আত্মীয়দের সাথে রাখার ব্যাবস্থা ( যদি সিট থাকে ) ।
হাজী সাহেবদের করণীয়
১.  মেশিন রিডেবল পাসপোর্ট ( মেয়াদ কমপক্ষে ৩১ শে মার্চ ২০১৯ পর্যন্ত ) এবং জাতীয় পরিচয় পত্রের ফটোকপি থাকতে হবে।
২.  ৫ কপি স্ট্যাম্প সাইজ ও ১০ কপি পাসপোর্ট সাইজ , মোট ১৫ কপি ছবি জমা দিতে হবে ।
বিঃ দ্রঃ যেহেতু হজ্জ যাত্রীদের জন্যে মুয়াল্লীম ফি, মক্কা এবং মদিনায় থাকার সিট ভাড়া ও সৌদি মুয়াল্লিমের সার্ভিস চার্জ নগদ দিতে হয় । সেহেতু ব্যাক্তিগত যে কোন অসুবিধায় হজ্জে যেতে না পারলে বিমান ভাড়া ব্যাতিত জমাকৃত টাকা বা রিয়াল অফেরতযোগ্য ।  

Alhamdulillah, by the grace of Allah over 8000 pilgrims and over 20000 umrah passengers are satisfied on our service. Insha Allah you will satisfied.

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Ayats, Haditsh & Supplications Related to Hajj & Umrah

Ayats, Haditsh & Supplications Related to Hajj & Umrah:

▪ – [2:125] We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham’s shrine as a prayer house. We commissioned Abraham and Ismail: “You shall purify My house for those who visit, those who live there, and those who bow and prostrate.”

▪ – [2:158] The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient.

▪ – [2:196] You shall observe the complete rites of Hajj and`Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home – this completes ten – provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution.

▪ – [2:197] Hajj shall be observed in the specified months.* Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence.

▪ – [2:198-201] You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray. You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful. Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, “Our Lord, give us of this world,” while having no share in the Hereafter. Others would say, “Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell.”

▪ – [2:203] You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered.

▪ – [3:96-97] The most important shrine established for the people is the one in Becca;* a blessed beacon for all the people. In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.

▪ – [5:1-2] O you who believe, you shall fulfill your covenants. Permitted for you to eat are the livestock, except those specifically prohibited herein. You shall not permit hunting throughout Hajj pilgrimage. GOD decrees whatever He wills. O you who believe, do not violate the rites instituted by GOD, nor the Sacred Months, nor the animals to be offered, nor the garlands marking them, nor the people who head for the Sacred Shrine (Ka`bah) seeking blessings from their Lord and approval. Once you complete the pilgrimage, you may hunt.* Do not be provoked into aggression by your hatred of people who once prevented you from going to the Sacred Masjid. You shall cooperate in matters of righteousness and piety;  do not cooperate in matters that are sinful and evil. You shall observe GOD. GOD is strict in enforcing retribution.

▪ Footnote: *5:2 Hunting and the cutting of plants are forbidden during pilgrimage for the conservation of natural resources. With thousands of pilgrims converging on Mecca, if hunting were permitted, the land would quickly be stripped of its natural resources. Animal offerings are made part of the pilgrimage to provide for the converging pilgrims, as well as the local population, and to replenish any depleted supplies. See 2:196.

▪ – [5:95]. O you who believe, do not kill any game during pilgrimage. Anyone who kills any game on purpose, his fine shall be a number of livestock animals that is equivalent to the game animals he killed. The judgment shall be set by two equitable people among you. They shall make sure that the offerings reach the Ka`bah. Otherwise, he may expiate by feeding poor people, or by an equivalent fast to atone for his offense. GOD has pardoned past offenses. But if anyone returns to such an offense, GOD will avenge it. GOD is Almighty, Avenger.

▪ – [5:96-97] All fish of the sea are made lawful for you to eat. During pilgrimage, this may provide for you during your journey. You shall not hunt throughout the pilgrimage. You shall reverence GOD, before whom you will be summoned. GOD has appointed the Ka`bah, the Sacred Masjid,* to be a sanctuary for the people, and also the Sacred Months, the offerings (to the Sacred Masjid), and the garlands marking them. You should know that GOD knows everything in the heavens and the earth, and that GOD is Omniscient.

▪ Footnote: *5:97 The idol-worshiping Muslims have instituted two “Sacred Masjids” by consecrating the Prophet’s tomb. The Quran talks only about one Sacred Masjid.

▪ – [22:26-27] We appointed Abraham to establish the Shrine: “You shall not idolize any other god beside Me, and purify My shrine for those who visit it, those who live near it, and those who bow and prostrate. “And proclaim that the people shall observe Hajj pilgrimage.* They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations.”

▪ – [22:28-30] They may seek commercial benefits, and they shall commemorate GOD’s name during the specified days for providing them with livestock. “Eat there from and feed the despondent and the poor.” They shall complete their obligations, fulfill their vows, and visit the ancient shrine. Those who reverence the rites decreed by GOD have deserved a good reward at their Lord. All livestock is made lawful for your food, except for those specifically prohibited for you. You shall avoid the abomination of idol worship, and avoid bearing false witness.

▪ – [22:33] The (livestock) provide you with many benefits for a period, before being donated to the ancient shrine.

▪ – [22:36] The animal offerings are among the rites decreed by GOD for your own good.* You shall mention GOD’s name on them while they are standing in line. Once they are offered for sacrifice, you shall eat there from and feed the poor and the needy. This is why we subdued them for you, that you may show your appreciation.

▪ – [22:37] Neither their meat, nor their blood reaches GOD. What reaches Him is your righteousness. He has subdued them for you, that you may show your appreciation by glorifying GOD for guiding you. Give good news to the charitable. Ahadis About Hajj The Prophet (S) said:

▪ “O people! Perform Hajj for Allah has made it obligatory on you”. Hearing this, a man said, “is it every year O Messenger of Allah?” The Prophet (S) kept silent until the man repeated the question thrice and then said, “if I say yes it will become compulsory and you won’t be able to do it”. [Muslim and Ahmad]. Ibn ‘Abbas (r) said.

▪ – “Allah’s Messenger (S) addressed us saying, “O people! Allah has prescribed Hajj on you”. Al-Aqra’a ibn Haabis then stood up and said, “is it for every year O Messenger of Allah?” The Prophet (S) replied, “if I say yes it would become obligatory and if it’s obligatory toperform Hajj annually you certainly won’t be able to do it. Hajj should be performed only once in one’s lifetime and whoever does more, it will be considered supererogatory.” [Related by An-Nassa’i, Abu Dawud, Ibn Maajah and Ahmad].

▪ – “Islam was built on five pillars: The Shahaadah – declaration – that there is no one worthy of worship except Allah and that Muhammad is the Messenger of Allah, performing prayer, giving Zakaat, performing Hajj, and fasting Ramadan.” [Agreed upon] Supplications which may Be Recited At ‘Arafat, at the Sacred Sites, and at Other Places of Supplication.

▪ – O Allah! I ask of You integrity and soundness in my religion, my life, my family, and my possessions, O Allah! Cover my shame, pacify my fears, guard me from what is in front of me and behind me, from what is on my right and on my left, over my head and under my feet. O Allah! Grant health to my body. O Allah grant health to my hearing. O Allah! Grant health to my sight. There is no deity except You. O Allah! I seek refuge in You from unbelief and poverty, and from the punishment of the grave. There is no deity except You.

▪ – O Allah! You are my Lord. There is no deity except You. You are my Creator and I am your creature. I try to keep my covenant with You and to live in the hope of Your promise as well as I can. I seek refuge in you from my own evil deeds. I acknowledge Your favors to me; and I acknowledge my sins. Forgive me my sins, for there is no one who can forgive sins except You. O Allah! I seek refuge in You from worry and sorrow. I seek refuge in You from impotence and sloth, from stinginess and cowardice, and I seek refuge in You from the burden of debt and from being humbled by men.

▪ – O Allah! Make the beginning of this day good, the middle prosperous, and the end successful. I ask You to grant me the good of this world and of the Hereafter, O Most Merciful of all Who show us mercy.

▪ – O Allah! I ask of You to make me pleased with what You decreed for me return to good life after death, and I earnestly seek the pleasure of looking at Your Glorious Countenance and the craving to meet you, without distress or affliction or misguiding trial. I seek refuge in You from oppressing others or being oppressed, from doing wrong or suffering wrong, and from committing an error or a sin which You will not forgive.

▪ – O Allah! I seek refuge in You from the feebleness of old age.

▪ – O Allah! Guide me to the best of deeds and the best of morals, as none can guide to the best except You, and save me from bad deeds, as none can save me from what is bad except You.

▪ – O Allah! Strengthen my faith, expand my living space, and bless me in my livelihood.

▪ – O Allah! I seek refuge in You from negligence, degradation and destitution; I seek refuge in You from unbelief, wickedness, vanity and show; and I seek refuge in You from blindness, deafness and leprosy and bad diseases. O Allah! Give my soul piety and my conscience purity. You are the Master of my soul and the Guardian of my conscience. O Allah! I seek refuge in You from a knowledge which does not benefit, from a heart which does not tremble, from an ego which is not sated, and from a supplication which is not accepted.

▪ – O Allah! I seek refuge in You from the evil of what I did and from the evil of what I did not do; from the evil of what I know and from the evil of what I did not know O Allah! I seek refuge in You from a decline in Your favor, from a change in Your protection, from Your sudden punishment and all Your displeasure.

▪ – O Allah! I seek refuge in You from ruin and falling, from drowning and burning, and from senility: I seek refuge in You from Satan’s beguiling me at my death; and I seek refuge in You from being bitten by venomous creatures. I seek refuge in You from greed, bad manners, bad actions, bad desires and bad diseases. I seek refuge in You from the burden of debt, from being humbled by people, and from the ridicule of enemies.

▪ – O Allah! Strengthen my religion which is my fortress, make this world a better place of sojourn for me, and grant me a good life in the Hereafter which will be my abode. Make my life Increase in all goodness and my death a rest from all evil.

▪ – O Allah! Support me and help me, and do not let others overpower me; guide me and make the following of Your Commands easy for me.

▪ – O Allah! make me grateful to You, mindful of You, full of fear toward You, devoted to obedience of You, humble before You, earnest in supplication, and penitent. My Lord, accept my repentance, wash away my sins, answer my supplication, establish my veracity, guide my heart, make my tongue truthful, and remove all ill feeling from my heart.

▪ – O Allah! I ask You for a resolute mind and firmness in following the guidance. I ask You to make me thankful for Your favor, to be of good service to You, and to grant me a sound heart and a truthful tongue. I ask You to grant me what You know to be good and to give me refuge from what is evil, and to forgive me – and You are the Knower of the Unseen.

▪ – O Allah! Inspire me with good conduct and save me from the evil of my selfishness. O Allah! I ask You to guide me to the doing of good deeds and abstaining from bad deeds and love those who are humble, and to forgive me and show mercy to me. And if You wish a trial for Your servants, take me to You before falling into it.

▪ – O Allah! I ask You for Your love and the love of those who love You, and for the love of every action which will bring me closer to Your love.

▪ – O Allah! I ask You the best of the request for the best in my supplication, for the best success and the best reward, strengthen me, make heavier my balance of good, confirm my faith, elevate my rank, accept my worship, and forgive my mistakes, and I ask of You the highest ranks in the Garden of Paradise. I ask You for good beginnings, good endings, the totality of goodness, from the first to the last, from within and from without, and I ask of You the highest ranks in the Garden.

▪ – O Allah! I ask You to exalt my fame, lighten my burden, purify my heart, keep me chaste, forgive me my sins, and I ask of You a high rank in the Garden. O Allah Bless me in my sight, in my hearing, in my soul, in my body, in my conduct; bless me in my life, in my family, in my work; accept my good deeds, and I ask of You a high rank in the Garden.

▪ – O Allah! I seek refuge in You against difficulties, calamities, troubles, oppression and the ridicule of enemies.

▪ – O Allah! O Controller of the Hearts!; Keep my heart firm in Your religion; keep it contented with Your worship.

▪ – O Allah! Grant us increase and not decrease, honor and not dishonor; give us Your favors and do not deprive us; prefer us, let not others be preferred to us.

▪ – O Allah! Grant us the best of outcomes in all our affairs, and save us from disgrace in this world and from punishment In the Hereafter.

▪ – O Allah! Grant us such fear of You as will come between us and acts of disobedience to You; such obedience to You as will bring us to Your Garden; and such certainty that the calamities of this world will be made easy for us by You. Let us enjoy our hearing, our sight and our faculties as long as You grant us life, and let it be the last to be taken away from us. Avenge us from those who have wronged us and help us against our enemies. Let no calamity befall our religion; let not worldly affairs be our greatest care or all about which we know; and Let not those who have no fear of You and who do not show mercy toward us rule over us.

▪ – O Allah! I ask You to bestow Your mercy on me, to forgive me, to protect me from every sin, to give me a share of every good, and to grant me the attainment of the Garden and salvation from the Fire.

▪ – O Allah! Leave not for us a sin which You have not forgiven, nor a shortcoming which You have not concealed, nor a wary which You have not removed, nor a debt which You have not paid, nor a need from among the needs of this world or the Hereafter, the fulfillment of which is beneficial for us and pleasing to You, which You have not fulfilled, O Most Merciful of all show us mercy!

▪ – O Allah! I ask for a mercy from You by which You will guide my heart, settle my affairs, remove my worries, protect me from what is unseen to me, make my face radiant, purify my deeds, inspire me with wisdom, avert calamities from me, and protect me from every evil.

▪ – O Allah! I ask You for success on the day of judgment, and a life of happiness, and the rank of the martyrs, the companionship of the prophets, and victory over the enemies. O Allah! I ask You for correctness of belief; for a faith which leads to good conduct; for a success which results in eternal felicity: for mercy, health and forgiveness from You, and for Your pleasure.

▪ – O Allah! I ask You for health, for integrity, for good character, and that I may be pleased with my portion.

▪ – O Allah! I seek refuge in You from the evil of my self, and from the evil of every creature which You are grasping by its forelock. O my Lord, keep me on the straight path.

▪ – O Allah! You hear my words, You behold my situation. You know what is open and what is hidden within me; nothing is hidden from You. It is me alone who is in need, a humble seeker of Your forgiveness. I beseech You with humility in my heart, with trembling and fear, in prostration and utter helplessness.

▪ – O Allah! Grant me soundness of belief, goodness of character, forgiveness of my sins, and Your eternal pleasure in the Hereafter. May Allah’s blessings be upon Muhammad and his family and Companions.

Who can do Hajj

The Performance of Hajj

The Performance of Hajj
There are three ways of performing the Hajj:
1. Hajj al-Tamatt’u (interrupted)
2. Hajj al-Qiran (combined)
3. Hajj al-Ifrad (single)
Hajj al-Tamett’u
This means entering into Ihram for the Umrah during the months of Hajj, i.e., the months of Shawwal, Dhul-Q’idah and the first ten days of Dhul-Hijjah; to take off Ihram after performing the Umrah, and then to take Ihram again for the Hajj from Makkah on the 8th day of Dhul-Hijjah during the same year in which the Umrah was performed.

Hajj al-Qiran
This denotes entering into Ihram for both the Umrah and the Hajj at the same time, not taking off the ihram until the day of Sacrifice (the 10th of Dhul-Hijjah). Alternatively, one may first enter into Ihram for the Umrah, and before beginning one’s tawaf may make the intention of Ihram for the Hajj as well.

Hajj al-Ifrad
This signifies donning Ihram for the Hajj either from the prescribed Station of Ihram (al-miqat), from Makkah if one resides there, or from a place in between al-miqat and Makkah.

Steps to Performing Hajj
▪ – If you are performing Hajj al-Ifrad or Hajj al-Qiran you enter into Ihram at the Station of Ihram (al-miqat) through which you pass on your way to Makkah. If you do not pass through any Station of Ihram on your way to Makkah, you enter into Ihram from your residence. If you are performing Hajj al-Tamatt’u, you enter into Ihram for Hajj from your residence in Makkah on the 8th of Dhul-Hijjah. Perform ghusl (shower or washing of the entire body), and then put on the two-piece garment of Ihram. This applies to men only. Women likewise perform ghusl but are not to use perfume. They may wear any clothes they have as long as they do not display their adornments. They should be completely covered except of her face and hands. After putting on Ihram make your niyyah (intention) by saying: “Labbayka Hajjan” then recite talbiyyah

▪ “Labbayka Allahumma Labbayk. Labbayka La Shareeka Laka Labbayk. Innal-hamda wan-n’imata Laka Wal-mulk La Shareeka Lak”
(Here I am at your service. O Lord, here I am. Here I am. No partner do you have. Here I am. Truly, the praise and the favour is yours, and the dominion. No partner do you have.)

▪ – You then go to Mina, where you pray the Dhuhr, ‘Asr, Maghrib, ‘Isha and Fajr prayers at their proper times, shortening prayers of four rak’as to two rak’as. Do not combine these prayers.

▪ – When the sun has risen on the 9th of Dhul-Hijjah, proceed toward Arafat in a dignified manner and without harming your fellow pilgrims. At Arafat, pray the Dhuhr and ‘Asr prayers, shortened and combined during the time of Dhuhr with one adhan and two iqamahs.

▪ – When the sun has set, proceed toward Muzdalifah in a peaceful and dignified manner, reciting talbiyyah. Do not harm or cause any discomfort to your fellow pilgrims. When you arrive at Muzdalifah, Pray the Maghrib and ’Isha prayers combined, shortening ‘Isha to two rak’as.

▪ For women or weak individuals, it is permissible to proceed to Mina at any time after midnight.

▪ – In Muzdalifah, pick up only seven pebbles to throw at the Stone Pillar of ‘Aqabah. Other pebbles can be picked up at Mina. There is no harm even if the seven pebbles to be thrown at the Stone Pillars of ‘Aqabah are also picked up at Mina.

▪ When you arrive at Mina, do the following:
1. At the Stone Pillar of ‘Aqabah (This is the pillar nearest to Makkah) throw the seven pebbles one after the other, saying “Allahu Akbar” at each throw
2. Shave your head or cut some hair from it. Shaving is preferable for men, while for women the length of hair to be cut is that of a fingertip.
3. The above-mentioned order of doing things is preferred, however, if they are done in some other order, there is no harm in it.
4. After you have thrown the pebbles and shaved or cut some of your hair, the prohibitions of Ihram are lifted, excepting the prohibition of sexual intercourse with your spouse. This is the first tahallul. You are now to wear your usual clothes.

▪ – Then you go to Makkah and perform the tawaf al-ifadah (the tawaf which is an essential part of the Hajj). If you are doing Hajj al-Tamatt’u, you also perform sa’ye. If you are performing Hajj al-ifrad or Hajj al-qiran and you did not perform sa’ye with tawaf al-qudum (the tawaf of arrival), you must do sa’ye now. After this, the prohibition of marital relations is also lifted and you return to a completely normal life.

▪ It is permissible to delay the tawaf al-ifadah until the days spent at Mina are over, going to Makkah for this tawaf after all three Pillars have been stoned.

▪ – After performing your tawaf al-ifadah on the Day of Sacrifice, return to Mina and spend there the nights preceding the 11th,12th and13th days of Dhul-Hijjah (the three days following the Day of Sacrifice which are known as Ayyamu-Tashreeq). It is however, permissible to spend only two nights in Mina instead of three.

▪ -At any time in the afternoon of each of the two or three days of your stay in Mina, stone each of the three Pillars, starting with the first Pillar (the one which is farthest from Makkah), followed by the middle Pillar and lastly the Pillar of ‘Aqabah . Throw seven pebbles, one by one, at each of these Pillars, saying “Allahu Akbar” at each throw.

▪ If you stay in Mina for only two days, you must leave Mina before the sunset on the second day. If the sun should set before your are able to depart, remain in Mina for the third night and throw pebbles again the next day.

▪ It is permissible for the sick and the weak to appoint a proxy to throw their pebbles, followed by the pebbles of the person he represents while at the same pillar.

▪ – If you decide to return to your country after completing the rites of Hajj, you perform the farewell tawaf (tawaf al-wida) before leaving Makkah. No one is excused from this except the women who are menstruating or on the period of discharge following childbirth.

Fiqh of Hajj for Women
Should a woman shower upon entering the Meeqaat
It is equally part of the Sunnah for a woman to shower before Ihraam just as it is for a man. In fact, in the case of women who at the time may be experiencing Hayd or Nifaas, there is specific proof that she should take this shower.
Imam Muslim relates in his Saheeh that from Aisha – radi Allahu `anha – that she said,

▪ – “Asmaa’ bint `Umays had nifaas after giving birth to Muhammad ibn Abu Bakr. This happened at Ash-Shajarah (a place near the Meeqat outside of Madinah). So Allah’s Messenger – sal Allaahu alayhi wa sallam – directed that she should bathe and begin the tahleel.”

In this regard of showering before Ihraam, the menstruating woman is in the same ruling as one who finds herself in Nifaas. Rasul Allah – sal Allaahu alayhi wa sallam – said,

▪ – “If the Menstruating woman and the one in Nifaas enter the time they should bathe and enter into Ihraam and complete all the rituals (like others) except Tawaf of the (Ka’bah).”
Showering
Abu Dawood and others narrated that Ibn Abbas – radi Allahu `anhu – asked Abu Ayyoob Al-Ansaari,

▪ – “While he was in a state of Ihraam, how did Rasul Allah – sal Allahu alayhi wa sallam – wash his head?” Abu Ayyoob (who was bathing at the time) replied by asking someone to pour water on his head. He then rubbed his head with his hand, going back and forth. He then said, “In such a way I saw the Prophet – sal Allahu alayhi wa sallam – wash.”

This narration is used by the scholars as proof that it is permissible for a male or female in Ihraam to take a bath and pour water over their head and to pass their hand through their hair.

If the bath is needed because of sexual impurity (Janaabah), then the scholars agree that it is permissible. Even if the bath is desired to just cool off or for other non-essential reasons, the majority of scholars say that it is permissible without any reservations.

Imam Ash-Shaafi’ee said – after narrating this incident about Abu Ayyoob Al- Ansaari,

▪ – “This is the opinion that we hold. A Muhrim may take a bath whether it is due to sexual impurity or for other reasons. One may wash their head and soak their body with water.”

However, some scholars have recommended that a woman should not shower unless it is necessary. This is because she is in Ihraam and busy with the actions of Hajj. In fact, to bathe during Ihraam is simply an issue of permissibility, but there is no one that says that it is recommended (Mustahab). To some scholars, it is more recommended to remain dusty and disheveled.
Imam An-Nawawee said,

▪ – “It is more desirable that the pilgrim remain dusty and disheveled. The proof of this is the statement of Allah ta’ala [ Then let them end their untidiness…] (22/29) and the statement of Rasul Allah – sal Allahu alayhi wa sallam: [ Verily Allah boasts the people of Arafah to the inhabitants of the heavens, saying, `Look at my slaves – they have come to me disheveled and dusty.’]”

Combing one’s hair during Ihraam:
It is Makrooh for a woman (or man) in Ihraam to aggressively comb their hair – causing excessive amounts of hair to fall out – or to brush un-necessarily. This is because doing so may lead to hair being cut – which is one of the forbidden acts when someone is in Ihraam.

As for brushing lightly or scratching one’s head, this is permissible. There is a famous saying in the books of Fiqh where they suggest that someone should scratch with the insides of their hands – i.e. softly.
Imam An-Nawawee said,

▪ – “As for a Muhrim (someone in the state of Ihraam), I do not know of any opinion that says he is not permitted to scratch his head. Rather, it is something permissible.”

There is a phenomenon amongst some women which works as such: They tie up their head very tightly and do not un-tie it until their Hajj is over. When they are in need of making Wudu, instead of wiping their hair they do wipe over their hijaab instead.

Shaykh Salah As-Saawee, one of the directors at the American Open University, commented that doing this is an example of someone placing a hardship upon themselves, a hardship that the Shari’ah does not require. He said that when a person combs their hair lightly or scratches, the person is not held responsible for the dead hairs that naturally come out.

The colour of clothes a woman in Ihraam may wear:
It is permissible for the woman to wear any women’s clothes she pleases which are not attractive or resemble the clothes of men, or are tight-fitting showing the dimensions of her limbs, or transparent – not concealing what is underneath, or too short – not covering her legs or hands, but instead should be abundant, thick and wide.

Ibn al-Mundhir said, as quoted in al-Mughni:
▪ – There is consensus among the scholars that the woman in Ihraam can wear shirts, vests, baggy trousers, khimaars, and leather socks. She does not have to wear a particular colour (such as green) and can instead wear any colour she desires from among those specific to women (such as dark red, green or black). It is also permissible for her to change these colors if she wishes.

Wearing Jewelry in Ihraam:
It is permissible for women to wear jewellery while she is in a state of Ihraam. It was narrated in Al-Bukhaari, that Umm Al-Mu’mineen Aisha – radi Allahu ‘anha – used to not consider anything wrong with a Muhrimah wearing jewellery.
In Al-Mughni by Ibn Qudaamah, he says,

▪ – “I heard from Ahmad, who heard from Naafi’ that the women (from the household) of Ibn Umar used to wear jewelry while they were in a state of Ihraam. Ibn Umar (seeing this) would not forbid them.”
Thus, it is apparent from the Madhhab of Imam Ahmad that it is permissible for a woman in Ihraam to wear jewellery.

This permissibility of wearing jewellery is also the opinion of the Hanafiyyah and Maalikiyyah. They quote as their proof – in addition to the above – the fact that wearing jewellery is an act of adornment and a woman in Hajj is not forbidden from adorning herself.

Covering the face:
A woman in Hajj should not cover her face or wear gloves, just as a male should not cover his head. There is no difference of opinion on this issue, based on the clear statement of Rasul Allah – sal Allahu alayhi wa sallam,

▪ – “The Muhrimah (a female in Ihraam) should not cover her face, nor should she wear gloves.”

Having said that, it is permissible for her to cover her face if she fears the gaze of non-Mahram men upon her.

It was narrated that Umm Al-Mu’mineen Aisha – radi Allahu ‘anha – said,

▪ – “The riders would pass by us while we were with Rasul Allah – sal Allahu alayhi wa sallam – in a state of Ihraam. When one of them would ride next to us, we would take our Jilbaab and cover (coming down with the cloth from our heads) our face. When the rider would pass, we would uncover once again.”

Scholars have used this hadeeth to show that if a woman is in need of covering her face then it is permissible for her to do so.

However, the Shaafi’iyyah set a condition to this covering saying that the Niqaab should not touch the women’s face. This was also the opinion of Al- Qaadee from the Hanaabilah.

In actuality, this condition does not have overall agreement from the scholars. Ibn Qudaamah said in regards to this condition,

▪ – “I have not found this condition to be from (Imam) Ahmad, nor is it from the Hadith. In fact, reality contradicts this condition. For verily, the cloth that covers over a women’s face, rarely does it remain un-touching to her skin. Had this been a condition (that it should not touch her face) the Prophet – sal Allahu alayhi wa sallam – would have explained it.”
Refuting the claims of those who claimed that the condition of the women’s Niqaab in Hajj is that it not touch her face, Imam Ash-Showkaani used similar arguments as that of Imam Ibn Qudaamah
And Allah knows best.

Touching one’s spouse intimately or non-intimately:
If a male in Ihraam touches his wife with desire, or kisses her, then he would be obliged to pay the Fidyah (penalty) – and the same would go for women. This is the opinion of the Hanaabilah.

More so, the male is between two situations after touching his wife: either he releases some fluid or not. If he does not release anything, then the penalty for him is that he must slaughter a sheep. If he does release something, then he must slaughter a camel.

As for the women in this situation, then perhaps her situation is that of the males. Ibn Qudaamah said,

▪ – “The women is just like the male in this respect.”
The Hanafiyyah and Shaafi’iyyah said: It is Wajib for someone who kisses or touches his or her spouse with desire that they pay the fidyah – which is the slaughtering of a sheep. If they cannot find or afford the sheep, then they should alternatively either feed the poor or fast.

From what the Hanafiyyah and Shaafi’iyyah are saying, it seems that the same applies to women if they kiss or touch their husband with desire.
Male / Female differences in Ritual Worship

What is the ruling of women performing Hajj without a Mahram?
There are five general conditions before Hajj becomes compulsory upon someone. They are that the person is Muslim, has reached the age of discernment, is of full mental capacity and is not a slave. Additionally, they must be capable of completing the journey to Hajj, both physically and financially.

Both males and females share these conditions. However, the Muslim woman has an extra condition before she can be held accountable for not performing Hajj and that is the accompaniment of a Mahram.

The statements of the scholars regarding this matter:
The Shaafi’iyyah state that Hajj is not obligatory upon a woman until she finds a male Mahram relative or a husband or a group of trusted women. If she finds any of the previous three, it is obligatory upon her to perform Hajj. If she cannot find one of the three, she is not obliged to perform the Hajj.

The condition that the Shaafi’iyyah hold for a woman to perform Hajj is that she must be able to perform the journey securely. This security can be found when a husband or a Mahram or a group of trusted women accompanies her.

In the popular opinion of the Madhhab, it is permissible for a woman to perform Hajj if she finds only one trusted women to take the journey with. More so, they say it is permissible for her to travel alone if she shall be safe and she fears nothing on the road. This is how they understand the Ahaadeeth which forbid a women from travelling alone.

However, if she has already performed her first obligatory Hajj and this is a voluntary performance, then she is not permitted to travel alone – she must be accompanied by a husband or a Mahram. In this case, travelling with a group of trusted women is not permitted; this is the more correct position in the Madhhab.

The opinion of the Maalikiyyah is similar to that of the Shaafi’iyyah in that they allow a woman who does not find a Mahram or husband to travel with a secure group. They add that this secure group may be a group of men, a group of women, or a group made up of men and women.

In the Madhhab of Imam Ahmad, Hajj is not obligatory upon a women who does not find a mahram or husband to travel with her. In fact, Imam Ahmad specifically commented on this issue, as Abu Dawood states: I said to Ahmad,

▪ – “A wealthy woman who does not find a mahram to travel with her to perform Hajj, is Hajj Waajib upon her?” He said, “No.”
They cited as proof for what the opinion that they took a selection of Ahaadeeth which we shall mention shortly.

The Hanafiyyah held an opinion similar to that of the Hanaabilah. They said that Hajj is not compulsory upon a woman who does not find a mahram or husband to travel with. In addition to the following ahaadeeth, they said that for her to perform Hajj without male assistance would expose her to situations that may very well harm her.

A Discussion of the Daleel:
The woman should not travel except accompanied by a mahram
Hadeeth Adee in which the Prophet – sal Allaahu alayhi wa sallam – said to him “…

▪ – If your life is prolonged, you shall live to see Adh-Dha’eenah (a woman) traveling from Al-Heerah (in Iraq) all the way until she performs Tawaf of the Ka’bah, fearing no one except Allah.”

They also cite Qiyaas. They compare a woman traveling alone to that of a woman who converts to Islam in the land of the Kuffaar. Or a Muslim woman who may have escaped from the clutches of the disbelievers – in both cases there is unanimous agreement that she is permitted to travel alone. So should the case be in her traveling alone to perform Hajj.

The Hanafiyyah and the Hanaabilah reject these proofs with the authentic ahadeeth that forbide a woman from traveling alone. It is true, they say, that the hadeeth of Adee is authentic, but it was a statement of the Prophet – sal Allaahu alayhi wa sallam – that did not amount to him sanctioning the act. Rather, it was an account to Adee of what would happen in the future.
As Imam Ash-Showkaani said,

▪ – “It is more befitting to take the hadeeth to mean that such a thing would happen – not that it is permissible. This is so there would be no contradiction between it and the Ahaadeeth that forbid women from traveling alone.”

Should a woman raise her voice when saying the Talbiyah?
The talbiyah is a chant that someone performing Hajj recites throughout his or her Hajj rites. It includes the words: [I am here, O Allah, I am here. I am here, there is no god but you, I am here. Verily, all praise and all blessings and all sovereignty belong to you. There is no god but you.]
It is a Sunnah to not only say this, but to chant it loudly.

As for women, they should not raise their voice above what is needed for them to hear themselves.

Ibn Al-Mundhir – rahimahullaah – said,
▪ – “There is a concensus amongst scholars that the Sunnah regarding women is that they do not have to raise their voice when chanting the Talbiyah. All she is required to do is to raise her voice enough so that she can hear herself. This is the opinion of Ataa’, Malik, Al- Awzaa’ee, Ash-Shaafi’ee, and it is also the opinion of the Hannabilah and the Hanafees. They feared that with her raising her voice, a fitnah make occur. For the same reason, it is not Sunnah for her to give the Adhaan for Salaah, nor the Iqaamah.”

Shaykh Al-Albaanee – in his book Manaasik Al-Hajj wal Umrah – said:

▪ – In regards to the talbiyyah the ruling for the women is that of the men – as the two preceding hadith are general. They too should raise their voices as long, however, as there is no fear of fitnah.

▪ – A’isha used to raise her voice until the men could hear her. Abu Atiyyah said: “I heard A’isha saying, `Verily I know how was the talbiyyah of Rasul Allah.’ I heard her after that saying: Labbaikallaahumma labbaika…”

▪ – And Qaasim ibn Muhammad said: Mu’aawiyyah went out at night and heard the voice of someone making talbiyyah, so he said: `Who is that?” It was said: “`A’isha, Mother of the Believers, making `Umrah from at-Tan’eem.” So that was mentioned to A’isha so she said: “If he had asked me I would have told him.”

What both men and woman perform equally in Tawaf:
Firstly, the desirability of making dua’a, remembering Allaah, or reciting Qur’aan.

Secondly, the desirability of touching the black stone or kissing it if its possible, on condition that a woman does not crowd the men in doing so.
The same ruling applies to the Yemeni corner.

Thirdly, the permissibility of speaking if its necessary or with befitting speech.

Fourthly, the undesirability of eating or holding the urge to urinate, or pass wind, or having a strong desire for food and other things of this nature.

The Difference in Tawaf between men and women:
In general, the method of performing Tawaf is the same for men and women. The agreed upon rule is that what is mentioned concerning the men applies to the women so long as there is no specific proof which shows that her ruling is different.

To review the aspects of Tawaf that apply to both men and women, one may refer to the many Fiqh books on this subject. Our concern here is to illustrate the differences which are as follows:

Women should not jog in Tawaf:
At the beginning of Tawaf, it is sunnah for the men to jog, known in Arabic as Raml, the first three circumbulations around the Ka’bah. The woman is not required to do this.

Ibn Al-Mundhir said,
▪ – “There is consensus amongst the scholars that the woman should not jog in Tawaf. Instead, she should do the Tawaf walking.”
Al-Idtibaa’ – uncovering the right shoulder

It is logically clear that a woman should not uncover her right shoulder when performing Tawaf. Imam An-Nawawee said,

▪ – “Uncovering the right shoulder is Sunnah for the men and not permissible for the women. There is no difference of opinion on this matter.”

Nearing the Ka’bah:
It is recommended that the women should not crowd themselves near the wall of the Ka’bah, crushing themselves in to the men. Instead, she should perform her Tawaf on the outer circles of the Tawaf, away from the crowd.

This is recommended as a protection for her. However, if she is performing Tawaf at a time when the crowd is light, she may draw as near as she can to the Ka’bah.

This ruling is based on an incident that happened in which Umm Salamah – the wife of Allah’s Messenger, sal Allahu alayhi wa sallam – complained of a sickness. He instructed her to perform the Tawaf riding on a camel, behind the people.

Ibn Hajar, explaining this Hadith, said,
▪ – “He instructed her such because the Sunnah for the women is that they should distance themselves from the men in Tawaf.”

Performing Tawaf at Night:
The scholars mentioned that it is desirable for a woman to delay her Tawaf until night if she arrives in Makkah during the day. The reason, they say, is that this would be more protective for her and others since the crowd would be lighter at that time.

This ruling is illustrated by that which Imam al-Bukhaaree narrated from `Ataa’ who said;

▪ – “Aisha -radiyAllaahu anha- use to perform tawaf away from the men, not crowding them. A woman said to her, “Let us go, O Umm Al-Mumineen, to touch the black stone.” Aisha declined until night came and then they went for tawaf. Whenever they wished to perform tawaf they stood there until the crowd of men would be on their way out.”

However, if she feels that she may be nearing her monthly cycle, it is better that she performs the Tawaf as soon as she can so that she does not miss it.

Crowding to kiss the black stone:
It is desirable that a woman should not crowd with the men to kiss the black stone. Instead, she should wave to it with her hand just like the person who cannot reach it.

Imam An-Nawawee said,
▪ – “Our Ulumaa’ have said that it is not desirable for a woman to kiss the black stone, nor to touch it, except at those times when the Tawaf area is light or empty, like during the night or at other times. This is because in her crowding the men it would bring hardship upon herself and hardship upon the men.”

The difference in Sa’ee between men and women:
The method of performing Sa’ee, in general, is the same for men and women. However, there are basic differences in the etiquettes of Sa’ee between men and women.

Firstly: A woman in her Menses As is explained in the books of Fiqh, it is not a must that a person be clean from sexual impurity (Janaabah) or, for women, her monthly period in order to perform Sa’ee. However this issue needs a little clarification.

According to the Hanafi school of thought, it is only permissible for a woman in sexual impurity or her menses to perform the Sa’ee if she has already performed the Tawaf in a state of purity. Meaning, if her menses started after the Tawaf then it is ok to continue with the Sa’ee.
However, scholars have disagreed with the Hanafi school of thought on this issue for the following reason:

▪ – It was narrated by Bukhari that Umm Al-Mu’mineen Aisha – radi Allahu ‘anha – said, “I arrived in Makkah and at the time I was in my monthly period. I had not performed the Tawaf of the (Ka’bah), nor had I performed the (Sa’ee) between Safa and Marwah.” She continues, “I mentioned this to Rasul Allah – sal Allahu alayhi wa sallam – and he said to me, `Do as the Haaji (Hajj pilgrim) does other then performing Tawaf of the (Ka’bah) until you are clean.’”

▪ – In explaining this Hadith, Ibn Hajar said: “As for the acceptability of performing Sa’ee before Tawaf, scholars of Hadeeth considered it permissible, citing as their proof the hadith of Usaamah ibn Shuraik in which a man came to the Prophet – sal Allahu alayhi wa sallam – and said, “I performed Sa’ee before performing Tawaf.” The Prophet – sal Allahu alayhi wa sallam – replied, “Perform Tawaf, there is no difficulty.””

▪ – Thus, a woman in her menses may perform all the rites of Hajj other then the Tawaf. And she may perform the Sa’ee before her Tawaf in accordance with the Hadith of Usaamah ibn Shuraik and her Sa’ee with be correct and acceptable.

▪ – Those that forbade the woman from performing Sa’ee until she first becomes clean of her menses, placed a condition on her has no basis. In reality, the proof we have mentioned rejects this opinion.

▪ – Raml, jogging, between Safa and Marwa Imam Ash-Shaafi’ee said, “A woman should not jog between Safa and Marwah, nor should she uncover her arm like a man. This is because she is seeks coming closer to Allah by covering and protecting herself and jogging and uncovering would contradict that.”

However, according to the scholars of the Shafi’ee school of thought, there are two opinions on this issue.

▪ The first, which is the opinion of the majority, is that she should not jog in the jogging area. Instead she should walk all through out the distance from Mount Safa to Mount Marwah – whether it be daytime or night time when no one is watching. This is because she is `Awrah and her fiqh is based on covering and protecting herself.

▪ The second, which is held by a minority, is that if she is performing Sa’ee at night and there is no one watching, it is desirable for her to jog in the area of jogging.

This is also the opinion of the Hanbali school of thought. Ibn Qudamah stated in Al-Mughni: A woman should not jog in Tawaf or Sa’ee.
Some scholars have noted that it is permissible for women who fear the crowd of Muzdalifah (and the predicted crowd at the Jamarat the next day) to leave early from Muzdalifah before Fajr. The default Sunnah however is that a person should wait until after Fajr – after the sun has come up bright – to move on to Mina.

Following is an example of the many Ahadeeth that were narrated regarding this issue.

▪ Firstly: Bukhari narrated from Aisha – radi Allahu ‘anha – who said, “(Umm Al- Mu’mineen) Sowdah sought permission from Allah’s Messenger – sal Allahu alayhi wa sallam – to leave Muzdalifah before him (i.e. before Fajr) and before the crush of the people, because she was heavy. He – sal Allahu alayhi wa sallam – gave her permission.”

▪ Secondly: Muslim narrated from Umm Habibah – radi Allahu ‘anha – that the Prophet – sal Allahu alayhi wa sallam – sent her from Muzdalifah during the night (before Fajr).

▪ Thirdly: Muslim narrated from Ibn Abbaas – radi Allahu ‘anhu – who said, “Allah’s Messenger – sal Allahu alayhi wa sallam – sent me with the weak folk from Muzdalifah during the night (before Fajr).”

▪ Fourthly: Muslim narrated that Ibn Umar – radi Allahu ‘anhu – used to take the weak of his family to Muzdalifah. They would stand at al-Mash’ar al- Haraam in Muzdalifah at night, remembering Allah. Then before the Imam would move out (from Muzdalifah) they would leave before him. Some of them would arrive in Mina before Fajr time (i.e. at Fajr time); others would arrive after that. When they would arrive, they would throw their Jamaraat. Ibn Umar would comment, “Allah’s Messenger – sal Allahu alayhi wa sallam – granted permission to these people.”

Concerning the issue of leaving Mudalifah halfway through the night, Imam Ash- Shaafi’ee – rahimahullah – said:

The Sunnah is that women and weak folk should move out of Muzdalifah before Fajr – after half the night has passed, so that they may throw their Jamaraat before the crowd arrives. This is based on the hadith of Aisha – radi Allahu ‘anha – in which she said, “(Umm Al-Mu’mineen) Sowdah sought permission from Allah’s Messenger – sal Allahu alayhi wa sallam – to leave Muzdalifah before him (i.e. before Fajr) and before the crush of the people, because she was heavy. He – sal Allahu alayhi wa sallam – gave her permission.”

This is also the opinion of the Hanbali school of thought. In Al-Mughni we read:

▪ – It is all right for women and weak folk to leave Mudalifah early. From those who would allow their women and weak family members to precede them were AbdurRahmaan ibn `Owf and Aisha. This is the opinion of Ataa’ and ath-Thowree and Ash-Shaafi’ee and Ashaab Ar-Ra’I (the Hanafees). We do not know anyone that differs with this opinion, as it is an opinion that carries facility for the women and weak folk and saves them from the hardship of the crowd, and it is also the permission of their Prophet – sal Allahu alayhi wa sallam.

▪ – Thus from the previous quotes we see that it was permissible for the women and weak folk to leave Muzdalifah during the night, i.e. before Fajr and before the crowd arrived after Fajr. Those that enter into this permission are the women and children and those in their situation. And Allah knows best.

How much hair should a woman cut when coming out of Ihraam:
▪ – Shaving one’s head is one of the rites of Hajj and Umrah. On this topic, the following verse praises the state of the Muslims: [with shaved heads and trimmed]

▪ – The Hanafiyyah have said: to shave one’s head or to trim it is a Waajib aspect of Hajj. This is also the Madhhab of the Maalikiyyah who said: The shaving itself is Waajib, the trimming on the other hand is sufficient.

The Shaafiyyah state:
▪ – Our Madhhab is that shaving is a rite that one is rewarded for performing – by performing it one leaves the first stage of Ihraam, the tahallul al-Asghar. Thus, according to this, shaving or trimming is a rukn by which Hajj or Umrah is not accepted until it is performed.

▪ – And according to the Hanaabilah, shaving or trimming is a rite from the rites of Hajj or Umrah. Thus according to them it is Waajib. In the book Al-Uddah sharh Al-Umdah, it states:

▪ – And shaving the head is Waajib because the prophet – sal Allaahu alayhi wa sallam – did it,this coupled with the Hadith, “Take from me your Hajj rituals.”

▪ – Having said that, the question that begs to be asked now is: which is better for a man, to shave his head or trim it, i.e. going bald or using a no.2 clipper? And how is this preference viewed in regards to women.

▪ – As for men, it is better for them to shave their head. The proof for this is the obvious order given in the verse [having shaved your heads and trimmed] because the Arabs would often begin with that which more important and preferred.

Also, this preference is based on the hadith in which the Prophet – sal Allaahu alayhi wa sallam – said,

▪ – “Oh Allah, be merciful to those that shave.” They asked, “what about those that trim O Messenger of Allah?” He said, “O Allah, be merciful to those that shave.” They asked, “what about those that trim O Messenger of Allah?” He said, “And those that trim.”

▪ – And in another narration according to Muslim, he prayed for those that would shave three times and those that would trim once.

▪ – Even he – sal Allaahu alayhi wa sallam – shaved his head during Hajj, and no doubt, Allah would never choose for his Prophet anything other then that which is more preferred.

But having said that, there is no difference of opinion that it is permissible to choose trimming instead of shaving. In Saheeh Muslim with the explanation of Imam Nawawi it states:

There is Ijmaa’ (consensus) from theUlumaa’ that shaving is better then trimming, but that trimming is permissible.
Does this preference of shaving apply to women

In al-Mughni, it states:
▪ – There is no difference of opinion between the people of knowledge that the Sunnah for a woman is that she should only trim her hair and not shave. Ibn Al-Mundhir said, “The consensus (Ijmaa’) of the people of knowledge is that a woman should trim and not shave. This is because shaving in a woman’s case would be considered mutilation.”

And Ibn Hajar – rahimahullaah – said,
▪ – “As for women, the Sunnah is that they should only trim their hair. There is Ijmaa’ on this.”

▪ – How much should a woman trim of her hair

▪ – According to the Maalikiyyah, a woman should take from all her hair the span of an Anmulah (a fingertip span, about 1 centimeter), or a little bit more or less.

▪ – Explaining this further, in Mawaahib Al-Jaleel Imam Maalik – rahimahullaah – said,

▪ – “There is no set measurement according to us. Whatever a man or woman takes from their hair it will be sufficient.”
The Hanabilah said;

▪ – A Woman should trim from her hair the span of an Anmulah. Said Abu Dawud: I heard someone ask Ahmad about whether a woman should cut from her entire head or not. He said, “Yes, she should join her hair together and then take from the ends of her hair the span of an Anmulah.”

▪ – An According to the Shafee’eeyah it is desirable for a woman to trim the span of an Anmulah from all sides of her head. Al-Maawardee said,

▪ – “She should not trim from the sides of her head because that will mar her. Instead she should lift up the hair and cut from that which is underneath.”

▪ – Having said this, according to the Shafee’eeyah, all that is sufficient for both a man and a woman is three hairs whether they cut it or shave it. Nothing less than this is acceptable.
The Hanafeeyah said:

▪ – What is meant by trimming is that a man or a woman should take from at least a quarter of the hair of their head, the span of an Anmulah. Meaning, they should take from all of that hair this measurement. They also said, it is wajib to cut a little more than the span of an Anmulah so that for sure at least an Anmulah was cut.

▪ – A woman receives her menses before her performance of Tawaf Al-Ifaadah

▪ – This issue which comes up very often is as such: What if a woman gets her Menses, has not performed her Tawaf Al-Ifaadah, and is in a situation where she has to leave Makkah. What should she do?

▪ – It needs to be said that being free from menses is a condition for a woman who wants to perform any Tawaf. Thus, with this in mind, if a woman performs Tawaf while in her menses her Tawaf will not be valid.
This is based on the authentic hadeeth that Umm Al-Mu’mineen Aisha – radi Allahu ‘anha – said,

▪ – “I arrived in Makkah and at the time I was in my monthly period. I had not performed the Tawaf of the (Ka’bah), nor had I performed the (Sa’ee) between Safa and Marwah. I mentioned this to Rasul Allah – sal Allahu alayhi wa sallam – and he said to me, `Do as the Haaji (Hajj pilgrim) does other then performing Tawaf of the (Ka’bah) until you are clean.’”

This hadith makes it crystal clear that a woman in her menses cannot perform any Tawaf until she has completed her period. What she should do is wait in Makkah until she completes her period, washes up, and then goes and performs her Tawaf.

Her Mahram should stay with her during this time. This is based on the Hadith in which Umm Al-Mu’mineen Aisha – radi Allahu ‘anha – said to Allah’s Messenger – sal Allahu alayhi wa sallam –
“Safiyyah bint Huyayy has received her period.” He replied, “She may be blocking us from leaving (then). Did she not perform Tawaf with you (i.e. the women)?” Aisha said, “Yes (she did).” He said, “Then you may go.”

On these lines, the scholars and the Muslims in the early generations would not leave Makkah until the menstruating women in their group got a chance to complete their period and perform Tawaf Al-Ifaadah. As the Prophet – sal Allahu alayhi wa sallam – said,

▪ – “She may be blocking us from leaving (then).”
Abu Hurayrah – radi Allahu ‘anhu – used to say:

An Ameer who is not an Ameer, who is it? It is a woman with a group of people who receives her period before performing Tawaf Al-Ifaadah. They, because of her, will be forced to stay until she completes her period and performs the Tawaf.

But what happens if, due to circumstances out of her control, a woman cannot stay in Makkah until her period is over in order to perform Tawaf Al-Ifaadah? She would have one of three scenarios:

▪ One: She may cut off her Hajj and go home with no Hajj.

▪ Two: She may perform Tawaf even though she has her period because of the dire necessity she is in. Or…

▪ Three: If she leaves without performing Tawaf Al-Ifaadah then she would still be in Ihraam. Her husband would not be Halal for her until she returned to Makkah and made up the Tawaaf.
Many scholars have debated over the solution to this problem. Perhaps the most merciful scenario and that which is closer to the principles of the Shari’ah is scenario two in which she performs Tawaf even though she has her period due to the dire necessity.
Shaykh Al-Islam Ibn Taymiyyah gave the following Fatwa:

▪ – A woman in her period should do the Hajj rites that she is capable of. What she has no control over is forgiven – thus she may perform Tawaf (even though she is in her period). She should shower as she showers for Ihraam, in fact this situation is more deserving, and she should wrap herself tightly as she would during Istihaadah blood, in fact this situation is more deserving.

▪ – This is what the texts (of the Qur’aan and Sunnah) point to, in addition to the principles of the Shari’ah. With this opinion no contradiction is made with Islamic principles.

▪ – The texts point to Tahaarah being a Wajib aspect of Tawaf. Such as the statement of Allah’s Messenger – sal Allahu alayhi wa sallam: “The menstruating woman should perform all the rites of Hajj except the Tawaf.” This is a general Wajib.

▪ – But we know from the principles of Shari’ah that an issue is Wajib only if the person is capable of performing it. As Allah ta’ala says in the Qur’an [ Thus, Fear Allah as much as you are able]. And as the Messenger of Allah – sal Allahu alayhi wa sallam – said, “ If I command you with something then do what you are capable of.”

▪ – The most Tahaarah is in Tawaf is that it is a condition. At the same time we know that in Salah if a person is not able to be in a state of Tahaarah due to some external situation out of their control they are allowed to pray without it. Case in point: The Salah of a woman in Istihaadah or someone who cannot control their urine may perform Salah regardless.

▪ – If this is the case – where the conditions of Salah are forgiven when a person cannot fulfill them – then the conditions of Tawaf should also be forgiven when someone cannot fulfill them. In fact, the situation of Tawaf is more deserving of this ruling.

▪ – In any other solution (either she cancels her Hajj or tries to come back in the future, remaining in Ihraam until she does) there is a huge hardship on her. And hardship is cancelled in Shari’ah.

As for those who say she may perform the Tawaf in her state, but she must pay a penalty for it – our opinion is that there is no penalty. This is because the Wajib, if a person is not blame-worthy for not performing it, then there is no penalty upon them. This is different then when someone leaves a Wajib due to forgetfulness, or ignorance, or intentionally.

The menstruating woman did not leave this Wajib in this case due to a blame- worthy reason. She could not fulfill the Wajib due to her menses, which is something that does not begin according to her will and desire. Thus there is no penalty upon her.

Thus, if a woman has received her period before she has performed Tawaf Al- Ifaadah, she must remain in Makkah until she is clean and then go and perform it.

If in special circumstances and under dire necessity she needs to leave Makkah before completing her period, then according to some scholars – like Shaykh Al Islam Ibn Taymiyyah – she may perform her Tawaf even though she has her period and there is no penalty upon her. And Allah knows best.

Does a menstruating woman need to perform Tawaf Al-Wadaa’?
If a woman receives her menses before she has completed her Tawaf Al-Wadaa’ (her farewell Tawaf) and she has already done her Tawaf Al-Ifaadah, then she may leave Makkah without performing the Wadaa’. There is no penalty for her to do this.

This is the opinion of the general body of scholars. This facilitation is proved by the authentic statement of Ibn Abbaas – radi Allahu ‘anhu – in which he said,

“The people were commanded that the last thing they do (in Makkah) is Tawaf, except for the menstruating woman the command was lightened.”

Moreover, in the hadith in which Aisha told the Prophet – sal Allahu alayhi wa sallam – about Safiyyah’s menses, he asked her if she performed Tawaf Al- Ifaadah. When Aisha said that she had, the Prophet – sal Allahu alayhi wa sallam – said that they would not be held back. Meaning, she was allowed to leave Makkah without performing Tawaf Al-Wadaa’.

Also, there is no penalty upon a woman in doing this for the Prophet – sal Allahu alayhi wa sallam – did not make mention of any penalty upon Safiyyah.

 —–By Brother Muhammad al-Sharî

Common Mistakes During Hajj

Common Mistakes During Hajj In Aqeedah (the Muslim’s Belief)

  1. Many Pilgrims when they travel to Madinah they pray to the graves. They make Dua’ to Rasul Allah (Sal Allahu alayhi wa Sallam). This could not only ruin their Hajj, it could nullify their Islam.
  2. Do not rub graves for Barakah.
  3. Do not make Du’a to anyone except Allah ta’aala.
  4. When going to Madinah, your initial intention should be to visit Masjid An-Nabawee, the Prophet’s Masjid.

In Ihraam

  1. If you are landing in Jeddah, you need your Ihraam towels with you on the airplane in your carry-on bag.
  2. Women may wear anything Islamically permissible for Ihraam.
  3. Women in their menses must be in a state of Ihraam when they pass the Meeqat. They should shower and do talbiyah like everyone else.
  4. Do not uncover your right shoulder until you reach the Ka’bah and begin Tawaf. This is the time that the Messenger uncovered his shoulder and it is an act of Hajj, so we must follow when the Prophet did it.
  5. You may change your Ihraam towels if they get dirty.
  6. You do not enter into Ihraam by just wearing the towels. You must make the intention to begin.
  7. Do not shave your beard, whether before, during or after Ihraam.
  8. When beginning your Ihraam for Hajj, do it from where you are: in your hotel, on the street, etc. You do not have to go to the Ka’bah to start your Ihraam for Hajj.
  9. Do pay attention to what you are saying when you are making the Talbiyah: Labayk Allahumma Labbayk…
  10. When you hear that you are not allowed to wear stitches in Ihraam, know that what is meant is that you cannot wear pieces of cloth that are sewn together to wrap your body, such as a T-Shirt or underwear.
  11. Both men and women may shower with unscented soap. Yes, for women and men, you may comb your hair, as the Prophet’s wives used to do when they were in Ihraam.

In Tawaf:

  1. You do not have to say your intention out loud to begin Tawaf. Saying intentions out loud is something the Prophet (Sal Allahu alayhi wa sallam) never did except after Ihraam when he said, “Labbayk Allahuma Umrah wa Hajj.”
  2. You do not have to touch the black stone for your Tawaf to be accepted. If it is crowded you may face your hand toward the stone and say Allahu Akbar.
  3. Do not kiss the Yemeni corner. You may only touch it.
  4. Do not worship the black stone. You are glorifying Allah by coming to this house and worshiping Him, following the Sunnah of Rasul Allah (sal Allahu alayhi wa sallam).
  5. Read Quran and make Dua from your heart and glorify Allah. Do not have to follow those Dua books that make up dua for each time you go around the Ka’bah.
  6. Make Dua by yourself, do not do it in a shouting group around the ka’bah.
  7. Do not wipe the walls of the ka’bah during Tawaf. Rasul Allah did not touch anything other than the black stone and the Yemeni corner.
  8. Do not hurt anyone to kiss the black stone.
  9. Do not face your hand to the Yemeni corner and say Allahu Akbar. This is only for the black stone.
  10. Do not push or hurt anyone during Tawaf.
  11. The Ka’bah should be to your left. Do not do Tawaf with your back to the ka’bah.
  12. Do not stand at the black stone line for a long time. Move on.
  13. Do not lengthen your 2 Rakas of Tawaf.

In Sa’I (going between Safa and Marwah)

  1. You do not have to climb to the top of Safa or Marwa. -You can take breaks in Sa’I to drink water or rest.
  2. You can take a break after Tawaf, before Sai’.
  3. You do not have to jog the whole way, from Safa to Marwa. Only within the green lights, the valley of Safa and Marwa.
  4. Women do not have to run between the green lights.
  5. There is no specific du’a to say between Safa and Marwa.
  6. Do not miss the Du’a that Rasul Allah said when he stood on Safa. Then raise your hands and pray as he did, Sal Allahu alayhi wa Sallam.
  7. Do not say your intention out loud before making Sa’i.

When Shaving or Trimming:

  1. If you shall trim, take from all sides of your head.
  2. Do not take off your Ihraam until you have shaved or trimmed. You are still in Ihraam until you do so.

In Mina, Arafah, and Muzdalifah:

  1. Do not reserve a place that is more than your need. Many people are looking for places to sit down and sleep.
  2. Only in Arafah and Muzdalifah do you shorten and combine prayers. In Mina only shorten your prayers, but pray them at the correct time.
  3. Do not waste your Hajj time in vain chatting.
  4. Do not push anyone when you are in a crowd.
  5. You do not have to go to the Mt. Of Mercy in Arafah. Many people hurt themselves and others to be there even though it is not a Wajib thing to do.
  6. Mt. Rahmah is not a holy mountain. Do not wipe its sand and rocks for barakah.
  7. You do not have to pray Dhuhr and Asr on Arafah day in the Masjid of Arafah (Masjid Namirah). You may pray in your tent with your group.
  8. Do not leave Arafah before Maghrib time.
  9. Women should avoid getting into a crushing crowd, like in Masjid Namirah.
  10. Do not face Mt. Rahmah on Arafah day when you make Du’a. You should face the Qiblah.
  11. You should not treat your time in Arafah like any other day. You should realize the significance and pray to Allah in humility.
  12. Through all of this, continue doing your Talbiyah.

In stoning the Jamarat:

  1. The Jamarat are not Devils, and Shaytaan is not tied up for the stoning of himself. Hajjis that hold this misconception end up cursing, swearing, throwing sandals, etc. It is a commandment from Allah to glorify Allah by saying ‘Allahu Akbar’ with each pebble.
  2. You do not have to wash your stones.
  3. Do not throw sandals or wood or big rocks. This is all against the Sunnah.
  4. Do not hurt/shove when at the Jamarat.
  5. Say Allahu Akbar with each pebble. Do not say Bismillaah.
  6. Throw the pebbles separately.
  7. Make Dua’ after the first and second Jamarat.
  8. Throw the Jamarat from small to medium to large. Not the other way.
  9. If someone is throwing on your behalf, you must be unable to throw yourself.
  10. If someone is throwing on your behalf, you do not have to collect the stones yourself and hand the stones to that thrower.
  11. Throw seven pebbles, not more or less.

In Tawaf Al-Wadaa’ (Farewell Tawaf):

  1. You cannot do your final Jamarat after Tawaf Al-Wada’, as some people attempt.
  2. Do not walk in massive groups during Tawaf. This hurts many people.
  3. You MUST spend the night in Mina on the 10th night and 11th night. The two days of Hajj, the days of Mina, are the 11th and 12th, not the 10th and 11th.
  4. After Tawaf Al-Wadaa’ you must leave Makkah, or else another Tawaf should be made.

In Madinah:

  1. Visiting Madinah has nothing to do with your Hajj. It is something different and separate.
  2. Do not wipe or kiss any walls for barakah. It is only rock and marble.
  3. Do not raise your voice near the Prophet’s grave.
  4. Do not make Du’a to the Prophet. Du’a is to be made to Allah and Allah alone.
  5. If you want to pray for the Prophet to intercede for you on the day of Judgement (Shifaa’ah), pray to Allah for that. “O Allah, allow Your Prophet to intercede for me..”
  6. Do not raise your voice in Du’a near the grave. Face Qiblah and leave the grave area when you want to make Du’a.

A final note: The Muslims in these mistakes are three:

  1. One group is sincerely ignorant of these things and they have little clue that what they are doing is Haram or incorrect. For these people – in sha’ Allah – there is nothing upon them.
  2. A second group is ignorant, but they have the ability to learn and find out. All that stops them from doing so is their laxness in studying and asking. For these people, it is feared that they may be sinful for their laziness in learning.
  3. A third group is aware of these mistakes. They perform it however to either follow their culture or to misguide people. This person is sinful and they shall assume the sin of those that they misguide.
  4. “Our Allah, do not take us to account if we forget or make a mistake” – Al-Baqarah/286 *By Muhammad ash-Shareef

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