Category Archives: Hajj and Umrah

Is there Dumm for missing Wuqoof in Muzdalifa?

As Salaamu Alaikum
Respected Mufti
Following your workshop on Sunday, I would like to clarify with respect to the stay at Muzdalifa, on the morning if I left before praying Fajr and did not do wuqoof , will I have to pay a dumm, if so how much is the penalty.
I appreciate your kind response.

Wa Alaikum Assalaam,

The general law is that the pilgrim must remain at Muzdalifa to perform Fajr Salah and then do the wuqoof after this. This is essential (wajib) and if one does not do this, one will have to pay a dumm (penalty). The penalty is that of sacrificing a sheep or a goat at Mina.

Normally, it will be sufficient for one to give someone the money for this animal, who will look into getting the animal and sacrificing it. However, with respect to women, old, weak and sick people, this ruling has been relaxed. The Prophet (S.A.S) has allowed such people to leave Muzdalifa before Fajr Salah, at the last part of the night, so that they may not be harmed on account of the massive crowd that leaves Muzdalifa to go to throw the pebbles at the Jamaraat. Such people are allowed to leave Muzdalifa without doing the wuqoof and there will be no penalty upon them.

Therefore, as a woman if you leave Muzdalifa before performing the Fajr Salah and did not do the wuqoof, there will be no dumm (penalty) on you.

And Allah Knows Best.

Mufti Waseem Khan.


How can Hajj Badal be done?

Assalaam O Alaikum,

My brother passed away last December. He never performed Hajj. He has 2 sons in their early teens. Can they pay someone to perform their father’s Hajj? If their father left any money can they use that? If not. Can they take from theirs and pay someone to perform it?


Wa Alaikum Assalaam,

If the Father had left money specifically for the sake of Hajj and had requested someone to do Hajj Badal for him, then the money should be used for the performance of his Hajj.

If he did not leave money specifically for this, but left money as his estate, then this money will be distributed as inheritance among the rightful heirs. Having received a share of the inheritance, the sons can then use their share for the purpose of Hajj Badal of the father. If other inheritors wish to give their share for the sake of Hajj Badal for the father, then this is permissible.

Besides this, the sons can also give money to a person to do Hajj Badal for the father.

And Allah Knows Best.

Mufti Waseem Khan.


Where can a person adopt Ihram?



I wanted to clarify that when someone undertakes the journey to perform Umrah from Madinah is it acceptable to adorn the ihram from their hotel room, or is it furdh to only do so from the local miqat? I believe which, is Dhul Hulayfah if I’m not mistaken?

If, one knowingly still adorns the ihram from their hotel room then I take it their Umrah will be invalid?



Wa Alaikum Assalaam.

الجواب و بالله التوفيق

One can adorn Ihram from their hotel room in Madinah. It is not essential that one does this only when he reaches the Miqaat. However, one cannot pass the Miqat (Dhul Hulayfah) except that he is in the state of Ihram.


And Allah Knows Best.

Mufti Waseem Khan.


Where will i adopt my Ihram?

Assalamu Alaikum.

I’m going hajj this year inshallah. My group is going to Madinah first and then around the 5th Zul Hijjah going to Azizyah, from there we will make Umrah and come out of Ihram.  Then we will go into Ihram again in Aziziyah to go to mina on the 8th to start Hajj.

My Question, they are saying that to go into Ihram for the Hajj, since we are already in the precincts of Makkah, we do not need to go out of the meqaat to enter Hajj Ihraam. Is this correct?  Can we just enter Ihram in Aziziyah since we are already in precincts of Makkah?

Wa Alaikum Assalaam,

الجواب و بالله التوفيق

Yes, in this case you will enter Ihram while at Aziziyah. This is correct.

And Allah Knows Best.

Mufti Waseem Khan.


Is it permissible to wear a belt when in Ihram?

Asslamu Alaikum.

I have intention for going to Hajj this year Inshallah and I would like to ask if it is permissible to wear a money belt or a normal leather belt on your ihram, essentially around the izaar.


Wa Alaikum Assalaam,

الجواب و بالله التوفيق

Yes, it is permissible to wear a money belt or a normal leather belt around the izaar.

And Allah Knows Best.

Mufti Waseem Khan.


Dhul Hijjah, The day of Arafah & Qurbani

الحمد لله رب العالمين 

والصلاة و السلام على اشرف المرسلين 

و على اله و اصحابه اجمعين , و بعد 

All praises are for Allah, and peace and blessings be upon the final Messenger Muhammad (S.A.S).

The month of Dhul Hijjah is one of the sacred months in the Islamic calendar and the month in which the Hajj is done.

It is a month in which many acts of rituals are performed and great blessings and rewards are achieved from specific days/nights, and also from various acts of worship. It is in order to highlight these important practices and rituals that are done in this blessed month, these few pages have been written. It is hoped that the information given will be beneficial to all Muslims.

We ask Allah to accept this service for His cause.

Darul Uloom Trinidad and Tobago 





Muslims have been favoured in many ways by Allah, and have been given opportunities to reap great blessings from the sacred days and months which have been highlighted in Islamic teachings.

The month of Dhul Hijjah is one of those blessed months which is known to be extremely virtuous in the sight of Allah. It is on account of this sanctity and holiness, Allah has ordered two great acts of worship, namely Hajj and Qurbani, to be done in this month. Millions of Muslims anxiously wait for the arrival of this blessed month, so that they may hasten to Allah’s beloved house in Makka to perform the pilgrimage, and others prepare themselves to offer their Qurbani to Allah in their homeland.

The Messenger of Allah (S.A.S) has spoken highly of this month, and has mentioned the great virtues that lie in the first ten days of the month. In this regard, Abu Hurairah (R.A) narrated that the Prophet (S.A.S) said,

مَا مِنْ أَيَّامٍ أَحَبُّ إِلَى اللَّهِ أَنْ يُتَعَبَّدَ لَهُ فِيهَا مِنْ عَشْرِ ذِي الحِجَّةِ، يَعْدِلُ صِيَامُ كُلِّ يَوْمٍ مِنْهَا بِصِيَامِ سَنَةٍ، وَقِيَامُ كُلِّ لَيْلَةٍ مِنْهَا بِقِيَامِ لَيْلَةِ القَدْرِ

“There are no other days in which doing good actions are more beloved to Allah than the ten days of Dhul Hijah, (i.e. the first 10 days), the fast of one day from it equals to the fast of one year and the standing by night in worship on any of these nights equals to the standing of Lailatul Qadr.”[1]

Abdullah bin Abass (R.A) also narrated that the Messenger of Allah (S.A.S) said, ‘There are no other days in which good deeds are more beloved to Allah than on these days (that is, the 10 days of Dhul Hijjah). Upon this, the companions asked, ‘O Messenger of Allah! Not even Jihad in the cause of Allah? He replied, ‘not even Jihad in the cause of Allah, except that person who leaves with his self and wealth and does not return with any of it’. One narration also states that the Prophet (S.A.S) said, ‘There is no deed that is purer in the sight of Allah nor greater in reward than a good deed which a person does in the ten days of Dhul Hijjah.’[2]

In another tradition, Jabir (R.A) narrated that the Messenger of Allah (S.A.S) said, ‘There are no days that are more superior in the sight of Allah than the ten days of Dhul Hijjah’. A man saked, ‘O Rasulullah! Are these ten days more superior or a similar number of days in Jihad for the cause of Allah?’ The Messenger of Allah (S.A.S) replied, ‘They are more superior than a similar number of days in Jihad for the cause of Allah, except that a person whose face is begrimed in the soil.’[3]

Abdulah bin Abass (R.A) narrated that the Messenger of Allah (S.A.S) said, ‘There aren’t any days which are greater in the sight of Allah nor are good deeds more beloved to Allah in any days than the ten days (of Dhul Hijjah). Therefore, engage abundantly in reciting Subhanallah, Alhamdulillah, La ilaha illah and Allahu Akbar during these days.’[4]

These traditions show how virtuous and blessed the days and the nights of the first 10 days of Dhul Hijjah are in the sight of Allah. As such, Muslims should take maximum benefit of such precious and valuable time and do as much good deeds as possible.

In another tradition, it is recorded that ‘Aisha (R.A) said that there was a young man who at the sighting of the moon for Dhul Hijjah would begin to observe optional fast. The information reached the Prophet (S.A.S) who then summoned him and asked, “What is the reason you begin to fast (at the sighting of the Dhul Hijjah moon)”? The young man replied, “May my mother and father be sacrificed for you, O Prophet of Allah; these are the days of Hajj and other symbols of Islam. Is it not possible that through these acts of mine Allah will also include me in the supplications of those righteous people who are in the worship of Allah through their Hajj?” The Prophet (S.A.S) replied, “Certainly (Allah would include you), and for every day you have fasted, you will be rewarded by Allah as if you had freed 100 slaves, sacrificed 100 camels (for Allah in Qurbani) and given 100 horses to the Mujahideen to fight in the path of Allah”.[5]

It is because of such virtues, which are promised for doing good actions during the course of the 10 days of Dhul Hijjah, Abu Darda (R.A) a great companion of the Prophet (S.A.S) used to say, “Pay special attention to the fast of the 10 days of Dhul Hijjah. During these days, supplicate much to Allah for His forgiveness and give much sadaqah, for I have heard the Prophet (S.A.S) saying, ‘Woe unto that person who is deprived of the blessings and goodness of these 10 days.” In another tradition reported by Abdullah Ibn Umar (R.A), he narrates that the Prophet (S.A.S) said, “There are no other days on which performing good actions are dearer and greater to Allah than the ten days of Dhul Hijjah. On these days, you should frequently recite such kalimahs as Laa ilaaha il-lal-laah, Alhamdu lil-laah and Al-laahu akbar.”[6]

It is for this reason, the Sahabahs and pious predecessors engaged themselves constantly in these kalimahs whether they were walking, sitting, lying, in the market places or at home.

The Day of Arafah

Another outstanding merit of the month of Dhul Hijjah, is that the blessed day of Arafah falls in this month within the first 10 days.

This day which is the 9th of Dhul Hijjah is extremely great and virtous and the Messenger of Allah (S.A.S) has spoken highly of its virtues.

In this regard, the Prophet (S.A.S) is reported to have said,

مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ عَزَّ وَجَلَّ فِيهِ، عَبْدًا مِنَ النَّارِ، مِنْ يَوْمِ عَرَفَةَ، وَإِنَّهُ لَيَدْنُو عَزَّ وَجَلَّ، ثُمَّ يُبَاهِي بِهِمُ الْمَلَائِكَةَ، فَيَقُولُ: مَا أَرَادَ هَؤُلَاءِ

‘There is no day in which Allah sets free more souls from the fire of hell than on the day of Arafah. On that day, Allah draws near to the earth, and by way of exhibiting His greatness and grandeur, says to the angels, “What is the desire of these servants of mine?”[7]

In another tradition, the Messenger of Allah (S.A.S) is reported to have said, ‘Besides the day on which the battle of Badr occurred, there is no other day on which Satan is seen more humiliated, rejected, depressed and more enraged (angered) than on the day of Arafah. All of this occur only because of the abundance of Allah’s mercy and His forgiveness to His servants which descend on this day’.[8]

With respect to the day of Arafah, the Prophet (S.A.S) also spoke highly of the virtue of observing the fast of this day (for non pilgrims).

About this, he said,

صِيَامُ يَوْمِ عَرَفَةَ، إِنِّي أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ وَالسَّنَةَ الَّتِي بَعْدَهُ

‘The fast of Arafah expiates the sins of two years, the past and the coming year.’[9]

Sa’eed bin Jubair has also narrated that,

سَأَلَ رَجُلٌ عَبْدَ اللَّهِ بْنَ عُمَرَ عَنْ صَوْمِ يَوْمِ عَرَفَةَ؟ فَقَالَ: كُنَّا وَنَحْنُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَعْدِلُهُ بِصَوْمِ سَنَتَيْنِ

A man asked Abdullah bin Umar (R.A) about fasting on the day of Arafah. He replied, ‘While we were still with the Messenger of Allah (S.A.S), we used to consider it to be equivalent to fasting for two years.’[10]

In another tradition, Abu Sa’eed Al Kudri (R.A) stated that the Messenger of Allah (S.A.S) said,

مَنْ صَامَ يَوْمَ عَرَفَةَ غُفِرَ لَهُ سَنَةٌ أَمَامَهُ وَسَنَةٌ خَلْفَهُ، وَمَنْ صَامَ عَاشُورَاءَ غُفِرَ لَهُ سَنَةٌ

‘He who fast on the day of Arafah, his sins for the year ahead of him and the year behind him are forgiven. And he who fast on the day of Ashura, his sins for a year are forgiven.’[11]

It is therefore recommended that one should observe the fast of Arafah.









We often hear the word ‘Qurbani’ or Sacrifice, but what does it really mean?

‘Qurbani’ comes from the root word ‘Qurban’ which literally means ‘every such thing or act which is a means of taking people closer  to Allah. This can be a sacrifice of an animal, a Sadaqah or Khairat. Imam Abu Bakr Jasas explains that the meaning is even more general, and writes that every every good action or deed that takes a person closer to Allah  is called Qurban. The reason is that Qurban means to sacrifice, and it comes from the root word (قرب), which means ‘to get closer’. Thus, it means that a person gets closer by means of sacrificing something. As for the technical meaning which is used in Shariah or Islamic law, Qurbani refers to that animal which is given as a sacrifice to Allah.

If one looks at the history of Qurbani, one will find that the act of sacrificing an animal with the intention of gaining nearness to Allah was present at the time of Adam (A.S.).

The first Qurbani or sacrifice was performed by the two sons of Adam (A.S) Habil and Qabil.  About this, the Quran says:

إِذْ قَرَّبَا قُرْبَانًا

‘And remember when the two sons of Adam gave a sacrifice unto Allah.’[12]

While giving the commentary of this verse, Hafiz Ibn Katheer mentions a hadith which is related  by Ibn  Abbas, in which it is stated that Habil (Abel) had given a sheep in  sacrifice, while Qabil (Cain) had given something which had grown in his field.

Qurbani being an act of Ibadah, (even though it was present at the time of Adam (A.S.)), took a special form at the time of Ibrahim (A.S). This originated from a special incident that occurred in this great Prophet’s life, and was actually a test and a trial from Allah.

Therefore, as a means of remembrance of that great sacrifice which Ibrahim (A.S) had given, Allah made it an established practice in the Ummah of Muhammad (S.A.S).

This which took place in the life of Ibrahim (A.S.) was such an incident that history never saw the like of it, and there was nothing comparable to it. In order to understand the reality of Qurbani, one should understand the incident that took place with Ibrahim (A.S.) which serves as the origin of Qurbani.

The Quran mentions that when Prophet Ibrahim (A.S.) started his mission as a prophet of Allah, the first person he invited to the worship of One God, was his father Azar who used to make idols and was also an idol worshipper. Giving due respect to his father, he ask him to at least leave off idol worship. But Ibrahim’s father, instead of answering the call of this great prophet, expelled him from his house, and threatened to persecute him if he continued with the message. He said to Ibrahim:

لَأَرْجُمَنَّكَ ۖ وَاهْجُرْنِي مَلِيًّا

“I will indeed stone you, now get away from me for a good long while”.[13]

Besides the father, the people also turned against Ibrahim (A.S.), and he was forced to leave the city due to the threats made by his father and the people. For his determination in preaching the truth, Ibrahim (A.S) had to face another trial when the people threw him in the blazing fire. The heat of this fire was so intense that even the birds flying far above were roasted and burnt. When Ibrahim (A.S.) was about to be thrown into the fire, Jibrail (A.S.) came to him and offered to help him. He said to the angel “if the help is from you, then I am not in need, for the one in whose cause I am being  thrown  into the fire, has full knowledge of what is taking place . Whatever he has destined for me, I am well pleased with it.’’

The outcome of the fire was that Allah made it cool, and made it a means of peace for Ibrahim (A.S.). About this, the Quran said:

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ

‘And we said, ‘O fire be cool and a means of peace upon Ibrahim!’[14]

‘The blaze which emerged towards the sky became a bed of roses for Prophet (Ibrahim A.S.).

Notwithstanding the fact that the unbelievers witnessed this great miracle, (instead of bringing faith in him), their hatred and disbelief increased. The result was that Ibrahim (A.S.) was forced to leave the city. At that time, while leaving he said:

وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ

And he said, ‘I am migrating for the pleasure of my lord, He will indeed guide me to somewhere which is better.’[15]

At that time, Lut (A.S.) who had already brought faith on Ibrahim (A.S.), joined him and they both left Iraq and migrated to Palestine.

Ibrahim (A.S.), now at the age of 86 years, was forced to leave his home and relatives, and went away in poverty where there wasn’t anyone to help him besides Allah.

At that time, he made dua to Allah saying ‘O my lord bless me with a good son.’[16]

رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ

Allah accepted his Dua and granted him a righteous son. About this, the Quraan says,

فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ

‘And we gave him glad tidings of a forbearing son.’[17]

This son was Isma’il (A.S), who grew up as a pious youg boy, and was eventually granted prophethood by Allah. Besides the fact that this ‘son’ was a great blessing from Allah, Ibrahim (A.S) was put to severe tests and trials through this beloved son.

The first test was that Ibrahim (A.S.) was ordered by Allah to take his only son Ismail and his wife, Hajra,  and migrate to Hejaz where he was instructed to leave them. Hejaz was such a place where no sign of civilization could have been seen. Only desert was to be seen. No sign of water and food could be seen. Ibrahim (A.S.) was ordered to leave them at this place. He thus left them over there, and started back on his journey. He did not remain even for a short while to explain to his wife, as to why he was doing this. Hajra, seeing  that  Ibrahim (A.S.) was going away from the place, shouted to him and asked “ where are you going after leaving us in this deserted place’’. The friend of Allah, Hazrat Ibrahim (A.S.) did not look back. Then, Hajra taught that Ibrahim was a prophet of Allah and he would not do anything unless he is commanded by Allah.

So she then asked “is it a command from Allah?’’ Ibrahim (A.S.) answered in the affirmative. Hajra then replied that if it was a command from Allah, then Allah would take care of them. This was the first test, and Ibrahim (A.S.) was successful in it.  He went away, but Allah took care of his family and provided for them. In addition, He granted them the spring of water which is called ‘Zamzam’.

The second and greatest test that Ibrahim (A.S.) went through, was that which the Quran itself gave an account.

About this, the Quran states;

فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ

‘When this child (Isma’il) reached the age when he could now help his father in works etc., his father (Ibrahim (A.S.)) said to him, ‘my dear son, I have seen in a dream that I am sacrificing you. Say, what is your opinion about this.’[18]

Ibrahim (A.S) had seen in a dream that he was slaughtering his son for Allah. Upon this, he told his son about it to see how his beloved son would react, since he understood from the dream that it was an instruction from Allah.

It is important to note that Ibrahim (A.S), after receiving the instruction from Allah, did not have to consult anyone on this. But here, consulting his son was full of wisdom. Firstly, it was done in order that the test of obedience to Allah could be seen. Whether Ismail (A.S) would fully accept the command of Allah for this sacrifice or not. Secondly, it was that if he prefers to accept the command of Allah, then his act would be full of Thawab and rewards, since the basis of being rewarded depends on a person’s Intentions. Thirdly, it was done so that the natural love that a father has for a son would not cause him to delay in giving the sacrifice, seeing that his son would have accepted the order to be sacrificed already.

Speaking about the sacrifice, the Quran says:

فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ

‘It means that when the child had reached such an age where he started to help his father in works.’ It shows that it was not that the son was just born to his father and Ibrahim (A.S) was asked to sacrifice him. No! The child grew with the father; the father became fond of his child and loved his child very much. When the child (Ismail) grew to such an age where the bond and attachment between the father and son became very strong, and the child started to assist the father in little works etc., Allah decided to put the test upon Ibrahim (A.S) at that time. At this moment, the instruction to sacrifice his beloved son came from Allah.

Here, Allah did not want the sacrifice of his son, neither did Allah want the sacrifice of any human being. It was a test. Seeing that the son was the dearest and most loving one to the father, Allah wanted to test Ibrahim, to see if he was willing to sacrifice his most beloved son for His sake. According to some historical traditions as mentioned in Ruhul Bayaan, the son, Ismail (A.S) was 9 years of age at that time.

From this, one can well imagine what great test Ibrahim (A.S) had to undergo, and what great patience and forbearance was needed.

The great Prophet (Ibrahim (A.S) then ask his son about the sacrifice. He said:

يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ

‘O my beloved son, I see in a dream that I am slaughtering you. Tell me, what do you think.’

The son wasn’t any common man. He was Allah’s devoted servant, a true worshipper and a mountain of steadfastness and patience. Being from the blood and flesh of the great friend of Allah, the son was also filled with the spirit of sacrifice.

He thus responded to his father and said,

قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ

‘O my beloved father! Do whatever you have been commanded by Allah. You will indeed find me among those who have patience.’

Here, just as it was very difficult for Ibrahim (A.S) to cut the throat of his son, in the same way it was a great task for the son to give his life for the sacrifice. But Allah had chosen this family for his sake, and all were successful in their trials.

Here, one can see the conduct of a true servant of Allah, Ismail (A.S). He did not put the full confidence on himself, but instead, he left everything in the hands of Allah. As he said: سَتَجِدُنِي إِنْ شَاءَ اللَّهُ

‘You would find me among the patient ones ‘Insha Allah’, (if Allah wills).’

Another point to be noted here, is his humility and humbleness. He humbled himself and said مِنَ الصَّابِرِينَ (You would find me among the patient ones). He did not say that ‘I would be patient’. Instead, he explained that patience and forbearance were not his qualities, but Allah had blessed a lot of his servants with these qualities, and he will be from amongst them. It is because of this humility and reliance on Allah, He (Allah) made this most difficult task an easy one.

A test which seemed very difficult for Ibrahim (A.S), was now made easy by the son’s reply. The son and the father both prophets of Allah, now took the first step to fulfil the command of their lord, and they came out from the house.

Satan, man’s enemy became angered, disturbed and annoyed. How can he see something like this happening? He decided to use all his tricks and schemes in order to stop Ibrahim (A.S) from obeying the command of Allah. Knowing that Ibrahim (A.S) was like a rock in steadfastness, and was firm in Allah’s command, Satan decided to go to Ismail’s mother first. He went to her and ask. Where did Ismail go? ‘She said, ‘He went with his father for some work?’ Satan then said, ‘it’s not like that, you are ignorant of what’s going on. His father took him to slaughter him.’ Hajra said, ‘Can any father slaughter his son.’ Satan said. ‘Yes, the father says that Allah has given him such a command.’ Hearing this, Ismail’s mother gave the same reply as Ismail and said. ‘Well, if Allah had given him such a command, then he suppose to obey the command.’

Being hopeless on this side, he went after Ibrahim (A.S) and his son who had already left Makka and were going towards Mina. First of all, Satan came to Ibrahim (A.S) in the form of a good old friend, but Ibrahim was a man of faith and piety, and Satan could not have any effect on him. After that, Satan went close to him in the form of a huge idol and stood in the way so that Ibrahim could not pass. Upon the guidance from Allah, Ibrahim (A.S) took 7 stones and stoned the Satan. On every stone, he said ‘Allahu Akbar’ before he threw it. Because of this, Satan moved away and went close to another spot where he stood, blocking the way. Ibrahim did the same as before. Satan again moved away and went close to another place. Ibrahim (A.S) did the same act again. Satan now moved from there, and went to the place where the sacrifice was to be done.

This incident is mentioned in Ruhul Ma’ani, which has been taken from the Riwayat (tradition) of Qataadah (R.A). It is also mentioned in Tafseer Ibn Katheer, taken from the Riwayaat of Ibn Abbas which is mentioned in Musnad Ahmad.

About the incident, the Quran mentioned:

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ

Referring to the sacrifice itself it says, ‘When Ibrahim (A.S) and his son were ready for this great sacrifice, and Ibrahim turned his son’s face towards the ground’ (less he might see his beloved son’s face and it may stop him from fulfilling this command of Allah).[19]

In some Riwayaat, it says that Ibrahim (A.S) had sharpened the knife and put his full strength in slaughtering his son, but the knife was not able to cut the throat. Seeing this, Ismai’l (A.S) turned to his father and said, ‘O father, there isn’t any cloth for my burial, may be this  is what’s troubling you, so please take of my shirt so that you can use it for my burial.’ Ibrahim was about to take of the shirt when suddenly he heard an unseen voice. About this, the Quraan stated:-

وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ. قَدْ صَدَّقْتَ الرُّؤْيَا

‘And we called him. O Ibrahim you have indeed proven your dream (which was a command of Allah).’[20]

When Ibrahim (A.S) had proven that he was ready to sacrifice his only son for Allah, he became successful in this test, and Allah sent a ram from paradise which he was ordered to sacrifice.

This act was so dear and beloved to Allah that He made it a ritual upon the Ummah of Rasullah (S.A.S), as a remembrance of the great trial that this great Prophet and friend of Allah had to go through.

In this world, many things are used as signs of remembering someone. One sees a lot of statues in memory of so and so, and in remembrance of so and so. But, in the case of Ibrahim (A.S), in order to remember him, and in order to let his action be a living example until the day of Judgement, Allah made it an established religious practice upon the Muslims, so that every year at the time of Qurbani, one will bear in mind, the great trial that the friend of Allah had to go through.

In Mishkat, a hadith is narrated that once the Sahabahs asked the Prophet (S.A.S), as to what was the origin of Qurbani. The Prophet (S.A.S) replied that it was the Sunnah (the practice) of their father, Ibrahim (A.S). The Sahabahs then enquired, ‘then, what is the reward for us (if it is his sunnah). The Prophet (S.A.S) replied that for every grain of hair on the animal, one good deed is written in one’s book of good deeds.[21]

When one looks at the incident of Ibrahim (A.S) and his son, one will see that Allah did not want Ibrahim (A.S) to sacrifice his son. Instead, He wanted to test him through something which he loved very much to see if he would give everything for the sake of Allah, as it comes in the Quran:

لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ

‘You will never attain unto piety unless you sacrifice that which you love most.’[22]

Ibrahim (A.S) certainly proved himself, and was willing to sacrifice whatever he had for Allah’s sake.

It was in this regard, he said,

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

‘Verily my prayer and my sacrifice, my life and my death, are all for Allah, the lord of the worlds.’[23]

When Muslims do the Qurbani, it is expected that they sacrifice that which they love the most for the sake of Allah.




Udhiya, commonly known and referred to as Qurbani, is a very great act of Ibadah (worship), and is very beloved to Allah. Originating from the great sacrifice which Ibraheem (A.S), the friend of Allah offered at his time, Allah instituted this practice to be part of the rituals done in the blessed month of Dhul Hijjah by pilgrims and non-pilgrims.

When one does ‘Qurbani’ he re-enacts the blessed act of Prophet Ibraheem (A.S), and recalls (to mind) the great sacrifice which this beloved Prophet was asked to offer to Allah. In this sacrifice, Ibraheem (A.S) was fully prepared, and had done everything to sacrifice his only beloved son by physically putting the knife on his throat for the sake of Allah.

This was indeed a most difficult test for Ibraheem (A.S). However, even though it was a great trial, he was able to show that Allah was more beloved to him than every single thing on the face of the earth, including the life of his only beloved son. Allah saw the strength of faith and obedience in His beloved Prophet (Ibraheem), and accepted his willingness to sacrifice Isma’il (A.S).

In exchange, Allah sent a ram from paradise and ordered Ibraheem (A.S) to sacrifice it instead of his beloved son. Thus, this great practice became a part of the religion of Islam, and was established with emphasis by the noble Messenger of Allah (S.A.S). Throught his entire life in Madina which lasted for ten years, the Prophet (S.A.S) did Qurbani every year for this entire period. Even when he was a traveller, he still did the Qurbani.[24]

On the occasion of the farewell Hajj, he offered one hundred camels in Qurbani to Allah. He exhorted his followers to do the Qurbani, and reprimanded them for not doing it when he said,

مَنْ كَانَ لَهُ سَعَةٌ، وَلَمْ يُضَحِّ، فَلَا يَقْرَبَنَّ مُصَلَّانَا

‘Whoever has the means (ability) to do a Qurbani and does not do it, let him not come close to our place of Salaah for Eid Salaah.[25]

It must be understood that Qurbani is an act of Ibadah (worship). It is done only for the sake of Allah, and must be carried out in the way prescribed by the Holy Prophet (S.A.S).

Qurbani is not a charity, nor is it done to feed the poor and needy. It is an  independant act of worship which involves the sacrifice of animals and nothing else.

It should be done with the understanding that it will bring about the true spirit of sacrifice in one’s life. While physically doing the Qurbani, one should recall the great sacrifice that Ibraheem (A.S) did, and try to develop the willingness to sacrifice for Allah’s sake. If this is done, then Inshaa Allah, it is hoped that the true spirit of Qurbani will come into the lives of Muslims.

This however, can only be achieved when one does his own Qurbani (Sacrifice) or witnesses his Qurbani being doing. When one takes part in the slaughtering, sacrificing, distributing and partaking of his Qurbani, he is able to achieve all the blessings, rewards and benefits which the Prophet (S.A.S) spoke about.

However, when one sends his money in a foreign country to do his Qurbani, he becomes deprived of the true significance and benefits of doing a Qurbani for the sake of Allah.

Qurbani must not be treated as a ‘charity’ that is done to help the poor and needy in poor countries. To do Qurbani for this reason is totally wrong, and it is sinful to bring about such understanding. Muslims must be careful that they do not change the meaning, sprit and significance of Qurbani in Islam.  Qurbani has nothing to do with feeding the poor and the needy. It has nothing to with where the meat is distributed and who gets the meat. It is an act of worship where one willingly offers his sacrifice to Allah and be present  to witness this offering that he is dedicating and giving to Allah.

When one looks at the Qurbani of the Prophet (S.A.S), one will clearly see that the Messenger of Allah (S.A.S) was very keen to sacrifice his animals and to also witness the Qurbani that was done.

It is narrated that on the occasion of the farewell pilgrimage, the Prophet (S.A.S) did Qurbani of 100 camels. From this amount, he alone slaughted and sacrificed 63 with his blessed hands. This obviously was not an easy task for him, seeing that there were many difficulties  involved in slaughtering the camels. The fact that these camels had to be brought from Yemen to Makkah, and then taken one after the other, to the place of slaughter at Mina. Along with this, the difficulties involved in the actual sacrifice by cutting the throat of each camel and putting them to lie on the ground, are to be considered.

One can well imagine the amount of difficulties and the length of time taken in slaughtering these camels. Despite all these difficulties, and regardless of the fact that the companions (Sahabahs) were prepared and ready to do the slaughter of these camels, the Messenger of Allah (S.A.S) himself chose to do his Qurbani, and in this way, went on to slaughter 63 of these with his blessed hands.

Through this, the Prophet (S.A.S) wanted to teach his Ummah that the great virtues and full benefits of Qurbani are achieved when one does his Qurbani himself, and he witnesses the slaughter that takes place.

















Virtues of Qurbani

Doing the Qurbani is a very virtuous act in the sight of Allah.

In this regard, Aisha (R.A) says that Rasulullah (S.A.S) said:

مَا عَمِلَ ابْنُ آدَمَ يَوْمَ النَّحْرِ عَمَلًا أَحَبُّ إِلَى اللَّهِ عَزَّ وَجَلَّ، مِنْ اِهرَاقَةِ دَمٍ، وَإِنَّهُ لَيَأْتِيْ يَوْمَ الْقِيَامَةِ، بِقُرُوْنِهَا، وَأَظْلَافِهَا، وَأَشْعَارِهَا، وَإِنَّ الدَّمَ، لَيَقَعُ مِنَ اللَّهِ عَزَّ وَجَلَّ، بِمَكَانٍ قَبْلَ أَنْ يَقَعَ عَلَى الْأَرْضِ، فَطِيْبُوْا بِهَا نَفْسًا

“There is nothing dearer to Allah during the days of sacrifice than the sacrificing of animals. The sacrificed animals shall come on the day of Qiyaamah with its horns, hairs and hooves. The sacrifice is accepted by Allah before the blood reaches the ground. Therefore, sacrifice with an open and happy heart”.[26]

In another tradition, Ali (R.A) narrated that the Messenger of Allah (S.A.S) said, ‘O Fatimah! Come and witness your sacrificial animal (being slaughted), for surely, by its first drop of blood that falls on the ground, there will be forgiveness for you for every sin. Behold! It will be brought with its blood and flesh. It will then be placed in your scale (of deeds) multiplied 70 times.’

Abu Sa’eed (R.A) asked, ‘O Messenger of Allah! Is this reward specifically for the family of Muhammad, for they are worthy of having good set aside specifically for them, or is it for the family of Muhammad and for the Muslims in general? The Messenger of Allah (S.A.S) said,’It is for the family of Muhammead and for the Muslims in general.’[27]

It is also narrated from Zaid bin Arqam, that the companions asked the Prophet (S.A.S),

قَالُوا: فَمَا لَنَا فِيهَا يَا رَسُولَ اللَّهِ؟ قَالَ: «بِكُلِّ شَعْرَةٍ، حَسَنَةٌ» قَالُوْا: ” فَالصُّوفُ؟ يَا رَسُوْلَ اللَّهِ قَالَ: «بِكُلِّ شَعْرَةٍ مِنَ الصُّوْفِ، حَسَنَةٌ»

“What benefit do we get from it (sacrifice)?” He answered, a reward for every grain of hair or fibre of wool”.[28]


From these blessed traditions, one can see how rewarding it is to do a Qurbani. Hundreds and thousands of blessings/rewards are given to a person for doing just a single Qurbani. Therefore, after reading about such great blessings and rewards in doing a Qurbani, one should try one’s best, and make an effort to do a sacrifice even though it may not be wajib (essential) upon him. These unlimited rewards are only given on the days of Qurbani when one offers a sacrifice to Allah. For every hair and wool that is on the sacrificial animal, one reward is recorded for the person doing the Qurbani.

Allahu Akbar! Just imagine the tremendous amount of rewards that are given for a single Qurbani. Even if a person wanted to count the strands of hair and wool on an animal from the morning to the evening, he will not be able to complete the count.

These rewards however, are only given on the days of Qurbani when one does a sacrifice. When these blessed days pass, one will not get this opportunity again, nor will he be able to achieve such great rewards so easily

It is also narrated that the person who sacrifices with a willing heart and with the intention of reward, that sacrifice will shield him from the fire of Hell on the Day of Judgement.

About this, Ali (R.A) narrates that the Prophet (S.A.S) said, ‘O People! Sacrifice and expect a reward from its blood, for surely, although the blood falls on the ground, it falls under the protection of Allah.’[29]

Hassan bin Ali (R.A) also narrated that the Prophet (S.A.S) said, ‘He who sacrifices wholeheartedly and expect a reward for his sacrifice, it will be a barrier for him from the hell-fire’.[30]

Allah looks at the heart of the believers in all their actions. Through their sacrifice, Allah wants to see the Taqwa, (piety) and Ikhlaas, (sincerity). Allah says,

لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ

“The meat nor the blood reaches Allah, but it is the piety from you that reaches Him.”[31]

The sacrifice would signify our willingness to give up our vain desires for Allah; our determination to submit to His will even though it may mean to sacrifice our wealth, our family, our lives, our comfort, our time etc. May Allah reward us with a blessed Eidul Adhaa.




Imam Tirmizi relates a narration about the sacrifice of the Prophet (S.A.S) as follows.

أَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالمَدِيْنَةِ عَشْرَ سِنِينَ يُضَحِّي كُلَّ سَنَةٍ

“The Prophet (S.A.S) lived in Madina after the Hijrah for ten years and every year he did a Qurbani.”[32]

It is also authentically reported that the Prophet (S.A.S) said,

مَنْ كَانَ لَهُ سَعَةٌ، وَلَمْ يُضَحِّ، فَلَا يَقْرَبَنَّ مُصَلَّانَا

“Whoever has the means (to do a sacrifice) and does not do it, let him not come to our place of Salaah.”[33]

Based on the strong emphasis placed by the Prophet (S.A.S), many scholars have considered Qurbaani to be waajib on every Muslim (male or female) who is of sound mind, mature and possesses wealth on the Days of Sacrifice to the amount of the nisaab. (i.e. the minimum amount of wealth which makes zakaah compulsory on a person).

It is not waajib on a musaafir (a traveller according to the Shariah), nor upon a child or an insane person even though they may possess wealth.


Qurbani is wajib upon a person who possesses the Nisaab. If a person does not have the Nisaab, then the Qurbani will not be wajib upon him. However, if he does Qurbani, he will be highly rewarded for it.

Qurbani is only wajib (essential) on behalf of a person (himself) when he has the Nisaab. It is not essential on behalf of one’s children. Even if one’s children (thoseunder the age of puberty) are rich, Qurbani will not be wajib on their behalf. If a person does Qurbani on their behalf, it will be deemed as an optional (Nafl) Qurbani. In this case however, the Qurbani will have to be done from the wealth of the person who is doing the Qurbani, like that of the father etc. Monies for this Qurbani cannot be taken from the wealth of the children.

If an animal was purchased for Qurbani and later it developed a certain defect whereby Qurbani is not permissible with it, then another animal should be purchased in place of this animal. However, if a poor person upon whom Qurbani was not wajib purchased such an animal, he does not have to purchase another animal. He could use the same animal that he had originally purchased.

If one, upon whom Qurbani was not wajib (essential), purchased an animal with the intention of Qurbani. Then, Qurbani will become wajib (essential) upon him.

If Qurbani was Wajib (essential) upon a person, but he allowed the three days of Qurbani to pass and did not do the sacrifice, then he must give the value of one goat or sheep in charity. If he had already purchased a goat/sheep but did not sacrifice it within the three days, he must give that animal in charity without slaughtering it.

If a person does Qurbani on behalf of a deceased person out of his own will in order to consign rewards to the deceased person, it will be permissible for this person to consume the meat himself, feed others, and also distribute it to whomsoever he wishes. However, if a deceased person had made a will that a Qurbani be done on his behalf from his money, and the Qurbani was done, then all the meat of this Qurbani will be given in charity on behalf of the person.

If a person was not present and someone did the Qurbani on his behalf without his permission/instruction, the Qurbani will not be valid on behalf of that person (who was absent).

The Qurbani of a pregnant animal is permissible. If its young one comes out alive, it will be necessary to slaughter it as well.


The days of Qurbani are the 10th, 11th and 12th of Dhul Hijjah. The actual time commences from after the Eid Salaah and ends just until before sunset on the 12th of Dhul Hijjah.

Although it is allowed to do sacrifice during the nights, it is however not advisable to do so. The sacrifice done before Eid Salaah is not proper. The best day to do the sacrifice is the day of Eid, the (10th), then the 11th and then the 12th.


Qurbani can be done with camels, oxen, buffaloes, cows, goats and sheep.

A camel must be at least 5 years old; oxen, buffaloes and cows must not be less that two years. One of these animals will suffice as seven shares (i.e. seven people may slaughter one) but all must have the intention of Qurbani and not for the acquisition of meat.

Goats must not be less than one year old. Sheep should also be one year old. However, a sheep less than one year old but resembling the size of a one-year old can be sacrificed.

Animals for sacrifice must be free from defects such as:

  • blindness in both or one eye,
  • animals born without ears or a third or more of an ear or the tail cut off,
  • a horn broken off from the root,
  • majority of teeth have fallen out,
  • animals that are squint eyed,
  • animals with total lameness of one or more legs,
  • animals sick and weak so that they cannot walk to the place of sacrifice.

Note: Animals which are castrated or those born without horns or part of the horn is broken can be used for Qurbani.


The meat of Qurbani can be divided into three parts. One part for the family, one for relatives and friends, and one for the poor and needy. This division is only mustahab (commendable) and is not compulsory. As such, it is allowed that all the meat be kept for oneself and the family, if one has a large family.

The meat can be kept for any length of time.

The meat of animals which is shared should be distributed by weight and not by estimation.

The price of the animal for slaughtering must be fixed before slaughtering and not determined by the weight of the meat.

It is permissible to give the meat of Qurbani to non-muslims.

It is Haraam to sell the Qurbani meat. The skin or meat of the Qurbani animal cannot be given to a slaughterer or skinner as a payment. It is allowed that the skin be kept for personal use or be given away with the niyyat of sadaqah (charity).

According to the Hanafi Jurists, there are seven parts of lawful animals that are considered as foul and are abominable (Makruuh tahriimah). [Based on a Mursal tradition from Mujahid]

They are: Flowing blood; penis; testicles; vagina; glands; bladder; and gall bladder (bile).


– It is preferable for the owner of the animal to slaughter the animal himself provided that he is able to slaughter. If he cannot do it, then one may delegate another Muslim who is acquainted with the laws of slaughtering.

– If one has delegated another, then it is desirable that the owner or sharer of the animal be present.

– The Islamic slaughtering requires that the gullet, windpipe and the two jugular veins be severed. At least three out of the four must be cut together with the recital of the name of Allah.

– The knife should be very sharp. It should not be sharpened in front of the animal.

– An animal should not be slaughtered in the presence of another.

– An animal should not be dragged to the place of slaughtering

– An animal should not be slaughtered with such force that the head is severed or the knife reaches the spinal cord.

– After slaughtering, the head should not be cut off nor should the animal be skinned until it is completely dead.


اَللهُ اَكْبَرُ اَللهُ اَكْبَرُ لَا إِلهَ اِلَّا اللهُ وَ اللهُ اَكْبَرُ اَللهُ اَكْبَرُ وَ لِلّهِ الْحَمْد

Al-laahu akbar Al-laahu akbar, Laa ilaaha il-lal-laahu wal-laahu akbar, allahu akbar wa lil-laa hil hamd

It is wajib upon males and females to recite this takbeer once after every fard salaah from after the Fajr salaah of the 9th of Dhul Hijjah until after the fard of Asr salaah of the 13th.

The takbeer should be recited whether the salaah is performed individually or with Jamaah. Males will say it in a moderate voice while females will recite it softly.


– to awake early in the morning,

– to perform ghusl and miswaak,

– to wear one’s best clothes,

– to apply Itr (perfume),

– to abstain from eating anything before Eid Salaah until ‘sacrifice meat’ is available,

– to recite the takbeeraat audibly while going for Eid salaah,

– to go for Eid salaah in one route and return by another,

– to go early for Eid Salaah



When the animal is laid down facing the Qiblah recite:

اِنــِّىْ وَجَّهْتُ وَجْهـِى للـَّذِىْ فَطَرَ السَّمَوَاتِ َواْلاَارْضَ حَنِيْفًا وَّمَا اَنَا مِنَ الـْمُشـْرِكِيْنَ

In-nii waj-jah tu waj hi ya lil-la dhii fa taras-sa maa waa ti wal arda hanii faw-wa maa ana minal mush rikiin.

‘Certainly I have directed my face truly towards Him who created the Heavens and the Earth, and I am not from those who ascribe partners to Allah.’

اِنَّ صَلاَتِىْ وَ نُسُكِىْ وَ مَحْيَاىَ وَ مَمَاتِىْ لِلّهِ رَبِّ الـْعَالَمِيْنَ لاَ شَرِيْكَ لَهُ وَبِذلِكَ اُمِرْتُ وَ اَنَا مِنَ الـْمُسْلِمِيْنَ اَللهُمَّ مِنْكَ وَ لَكَ

In-na salaatii wa nusukii wa mahyaa ya wa ma maati lil-laahi rab-bil ‘aalamiin. Laa sha rii ka lahu, wa bi dhaa lika u-mirtu wa a-na minal mus li miin. Al-laa hum-ma min ka wa laka.

‘Verily my worship and my sacrifice, my living and my dying are for Allah, Lord of the worlds. There is no partner for Him, and with that I have been commanded and I am from the Muslims. O Allah, this sacrifice is from You and is for You.’

Then the slaughter will begin. While slaughtering the animal one should only read:

بِسْمِ اللهِ , اَللهُ اَكْبَرُ

Bismil-laahi Al-laahu Akbar
‘In the name of Allah, Allah is the Greatest.’

Immediately after the sacrifice, the following dua is read:

اَللّهُمَّ تَـقَـبَّـلْهُ مِنِّىْ كَمَا تَقَبَّلْتَ مِنْ حَبِيْبِكَ مُحَمَّدٍ وَ خَلِيْلِكَ اِبْرَاهِيْمَ عَلَيْهِمَا الصَّـلاَةُ وَ السَّلاَمُ

Al-laa hum-ma ta qab-bal hu min (nii) ka maa taqab-bal ta min habiibika Muham-mad, wa khaliilika Ibraahiim, ‘a-lai hi mas-salaatu was-salaam.

‘O Allah accept from (me) like you have accepted from Your beloved Muhammad (S.A.S) and Your friend Ibraheem (A.S)’

Note: At this point the name or names of those whose Qurbani is being done should be called. If one is reciting the Dua in Arabic then instead of the word (Nii) in brackets, the name or names of those for whom the sacrifice is done are mentioned.

[1] Tirmizi, Hadith No.758, Pg.357, Vol.1, Altaf and Sons

[2] Bukhari, Hadith No.969, Pg.263, Vol.1, Altaf and Sons


[3] Majma o Zawaaid, Hadith No.5553, Pg.562, Vol.3, Darul Fikr

[4] Tibrani in Al Kabeer, Hadith No.11116, Pg.2787, Vol.8, Muassasah Rayaan


[5] Tanbeehul Ghafileen


[6] Ahmad, Hadith No.5447, Pg.365, Vol.2, Maktabah Tijariyyah

[7] Muslim, Hadith No.3288, Pg.568, Darussalam

[8] Muatta Imam Malik, Hadith No.944, Pg.575, Vol.3, Maktaba Bushra / Kanzul Ummal, Hadith No.12104, Pg.72, Vol.5, Muassasah Rayaan


[9] Tirmidhi, Hadith No.749, Pg.354, Vol.1, Altaf and Sons / Ibn Majah, Pg.551, Vol.1, Maktaba Tijariya / Similar narration in Muslim, Hadith No.2746, Pg.476, Darussalam


[10] Majma o Zawaaid, Hadith No.5145, Pg.437, Vol.3, Darul Fikr

[11] Majma o Zawaaid, Hadith No.5142, Pg.436, Vol.3, Darul Fikr

[12] Surah Maidah, Verse 27

[13] Surah Maryam, Verse 46

[14] Surah Anbiyah, Verse 69


[15] Surah Safaat, Verse 99


[16] Surah Safaat, Verse 100

[17] Surah Safaat, Verse 101

[18] Surah Safaat, Verse 102

[19] Surah Safaat, Verse 103


[20] Surah Safaat, Verse 104-5


[21] Ibn Majah, Pg.226, Published by Qademi Kutub Khana  / Similar narrations are reported in Ahmad, Hadith No.19303, Pg.78, Vol.7, Published by Maktaba Tijariya / Sunan Al Kubra, Hadith No.19016, Pg.485, Vol.9, Published by Dar el Hadith

[22] Surah Al Imraan, Verse 92


[23] Surah An ‘aam, Verse 162


[24] Tirmizi, Hadith No. 1507, Pg. 644, Vol.1, Published by Altaf and Sons / A similar narration is reported in Ahmad, Hadith No. 4955, Vol. 2, Pg. 282, Published by Maktaba Tijariya


[25] Ibn Majah, Pg. 226, Published by Qademi Kutub Khana / Similar narrations are reported in Ahmad, Hadith No. 8280, Pg. 207, Vol. 3, Published by Maktaba Tijariya / Dar Qutni, Hadith 4743, Pg.500, Published by Reesalah Publishers / Hakim, Hadith No. 7727, Vol.5, Pg. 156, Published by Qademi Kutub Khana


[26] Ibn Majah, Pg.226, Published by Qademi Kutub Khana / A similar narration is reported in Tirmizi, Hadith No. 1493, Pg. 639, Vol.1, Published by Altaf and Sons


[27] Targeeb wa Tarheeb, Hadith No.3, Pg.160, Vol.2, Darul Fajr u Turath

[28] Ibn Majah, Pg.226, Published by Qademi Kutub Khana / Similar narrations are reported in Ahmad, Hadith No.19303, Pg.78, Vol.7, Published by, / Sunan Al Kubra, Hadith No.19016, Pg.485, Vol.9, Published by Dar el Hadith

[29] Tibrani in Awsat


[30] Muajamul Kabeer, Tibrani, Hadith No.2736, Pg.681, Vol.2, Muassasah Rayaan

[31] Surah Hajj, Verse 37


[32] Tirmizi, Hadith No. 1507, Pg. 644, Vol.1, Published by Altaf and Sons / A similar narration is reported in Ahmad, Hadith No. 4955, Vol. 2, Pg. 282, Published by Maktaba Tijariya


[33] (Ibn Majah, Pg. 226, Published by Qademi Kutub Khana / Similar narrations are reported in Ahmad, Hadith No. 8280, Pg. 207, Vol. 3, Published by Maktaba Tijariya / Dar Qutni, Hadith 4743, Pg.500, Published by Reesalah Publishers / Hakim, Hadith No. 7727, Vol.5, Pg. 156, Published by Qademi Kutub Khana)


The importance of dua and dhikr in hajj

بسم الله الرحمن الرحيم

الحمد لله رب العالمين , والصلاة و السلام على اشرف المرسلين , و على اله و اصحابه اجمعين, و بعد

When one intends Hajj or Umra, one must go into Ihram before crossing the Meeqat.
It is not the best to go into Ihram from a far distance away from the Meeqat. Going into Ihram closer to the Meeqat is the best.


For going into the state of Ihram one will do the following:


  1. Take a bath (Ghusl) for going into Ihram (Zaadul Ma’ad; Subul Al Huda). It is Sunnah to take this bath as evident from the reports of Aisha (R.A) and Kharijah Bin Zaid.

Before taking the bath, one should clean oneself  properly, remove all unwanted hairs, clip the nails and (for males) cut the hair (of the head) short if its long. This is the verdict of the great scholars like Umar (R.A), Qassim (R.A), Tawuoos (R.A),  Ata (R.A) and others. While taking this Sunnah Ghusl, one can use scented soap, body wash, shampoo etc.


  1. After taking the ghusl , one can apply itr (perfume) on the body, not on the clothing.


  1. Then one should put on the clothing of Ihram.
  2. One should then perform two rakaats of salaah. Then, while remaining sitting, uncover the head, make the niyyat (intention) and recite the Talbiya. One should also make dua to Allah for ease in his Hajj /Umra and for acceptance.


While making the intention, one must have it (the intention) in his heart and also utter it with the tongue.


If one intends to perform Hajj alone, then one should say:-


اَللَّهُمَّ اِنِّيْ أُرِيْدُ الْحَجَّ فَيَسْرِهُ لِيْ وَ تَقَبَّلْهُ مِنِّيْ

Translation: ‘O Allah, I intend to perform Hajj so make it easy for me and accept it from me’ .


If one intends to perform Umra alone, then one should say:-


اَللَّهُمَّ اِنِّيْ اُرِيْدُ الْعُمْرَةَ فَيَسِّرْهَا لِيْ وَ تَقَبَّلْهَا مِنِّيْ

Translation: ‘O Allah, I intend to perform Umra, so make it easy for me and accept it from me’.


If one intends to perform Hajj and Umra  together (as in Hajj Qiran) , then one should say :-


اَللَّهُمَّ اِنِّيْ اُرِيْدُ الْحَجَّ وَ الْعُمْرَةَ فَيَسِّرْهُمَا لِيْ وَ تَقَبَّلْهُمَا مِنِّيْ

Translation: ‘O Allah I intend to perform Hajj and Umra, so please make both of these easy for me , and accept both from me’.


NOTE: one can make the intention in his/her own language also.


  1. After the intention , one should recite the Talbiya 3 times.


The words of the Talbiya are:-


لَبَّيْكَ اللّهُمَّ لَبَّيْكَ

لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ

إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ

لَا شَرِيْكَ لَكَ


NOTE: By making the intention and reciting the Talibya, one is now fully into the state of Ihram. One must therefore  refrain from all the prohibitions of Ihram, sins, wrong doings, backbiting, slandering, lying, making jokes, etc.

From this time onwards, one must be engaged in the Dhikr of Allah, duas and reciting the Talbiya abundantly .

If one is doing Umra, then one will stop reciting the Talbiya when one is about to perform the Tawaaf.

If one is doing Hajj, one must stop reciting the talbiya just before throwing the pebbles at the Jamara Aqaba on the 10th of ZulHijja.


  1. After the Talbiya (3 times), one should recite Darood (Shareef) (Salaah/Salam) and make dua as one wishes.


It is narrated as being Mustahab (commendable) to recite the fllowing dua [1] :-


اَللَّهُمَّ اِنِّيْ اَسْئَلُكَ رِضَاكَ وَ الْجَنَّةَ وَ اَعُوْذُ بِكَ مِنْ غَضَبِكَ وَ النَّارِ


While entering Makka read the dua [2]:


اَللّهُمَّ الْبَلَدُ بَلْدُكَ , وَالْبَيْتُ بَيْتُكَ , جِئْتُ أَطُلُبُ رَحْمَتَكَ , وَأَلْزِمُ طَاعَتَكَ , مُتَّبِعًا لِأَمْرِكَ , رَاضِياً بِقُدْرَتِكَ , مُسْتَسْلِمًا لِأَمْرِكَ , أَسْأَلُكَ مَسْاَلَةَ الْمُضْطَرِّ إِلَيْكَ , الْمُشْفِقُ مِنْ عَذَابِكَ خَائِفًا بِعُقُوْبَتِكَ أَنْ تَسْتَقْبِلَنِيْ بِعَفْوِكَ وَ اَنْ تَتَجَاوَزَ عَنِّي بِرَحْمَتِكَ وَ أَنْ تُدْخِلَنِيْ جَنَّتَكَ


When you see Makka, recite the following [3]:


اَللّهُمَّ اجْعَلْ لِيْ بِهَا قَرَاراً وَارْزُقْنِيْ مِنْهَا حَلَالاً


Enter Makka with great humility, respect and sincerity, reciting the Talbiya and recite these duas [4]:


اللَّهُمَّ أَنْتَ رَبِّي وَأَنَا عَبْدُك، جِئْتُ لِأُؤَدِّيَ فَرْضَك، وَأَطْلُبَ رَحْمَتَك، وَأَلْتَمِسَ رِضَاك، مُتَّبِعًا لِأَمْرِك رَاضِيًا بِقَضَائِك، أَسْأَلُك مَسْأَلَةَ الْمُضْطَرِّينَ الْمُشْفِقِينَ مِنْ عَذَابِك أَنْ تَسْتَقْبِلَنِي الْيَوْمَ بِعَفْوِك، وَتَحْفَظَنِي بِرَحْمَتِك، وَتَتَجَاوَزَ عَنِّي بِمَغْفِرَتِك، وَتُعِينَنِي عَلَى أَدَاءِ فَرَائِضِك.


One should enter Haram as soon as one enters Makka (if it is possible).

While entering the Haram, do so with great humility, respect and sincerity, thinking of Allah’s greatness.


Enter with the right foot and recite [5]:


بِسْمِ اللهِ وَ الصَّلوةُ وَ السَّلَامُ عَلى رَسُوْلِ اللهِ رَبِّ اغْفِرْلِيْ ذُنُوْبِيْ وَ افْتَحْ لِيْ اَبْوَابَ رَحْمَتِكَ


After entering the masjid, when your sight goes on the Kaaba, say the following 3 times[6]:


اَللهُ اَكْبَرْ لَا إِلَهَ إِلَّا الله

Then say the dua while raising your hands[7] :


اللَّهُمَّ زِدْ هَذَا الْبَيْتَ تَشْرِيفًا، وَتَعْظِيمًا، وَتَكْرِيمًا، وَمَهَابَةً، وَزِدْ مِنْ شَرَفِهِ، وَكَرَمِهِ مِمَّنْ حَجَّهُ وَاعْتَمَرَهُ تَشْرِيفًا وَتَكْرِيمًا وَتَعْظِيمًا وَبِرًّا

After this, read Darood and make your personal dua. The most important dua is that Allah enters you in Paradise without (reckoning).


The following dua is Mustahab to recite[8]


اَعُوْذُ بِرَبِّ الْبَيْتِ مِنَ الدَّيْنِ وَ الْفَقْرِ وَ مِنْ ضِيْقِ الصَّدْرِ وَ عَذَابِ الْقَبْرِ


Allama Ibn Humam has mentioned that at the time of  looking at the Kaaba, duas are accepted, and the most important dua at that time is to beg Allah to enter you into Paradise without reckoning. The dua in Arabic is [9]:


اَللّهُمَّ اَدْخِلْنَا الْجَنَّةَ مَعَ الْاَبْرَارِ بِلَا مُوَاخِذَةٍ وَ لَاحِسَابٍ


Do as much good deeds in Makka.

The first thing a person should do when arriving in Makka is to make Tawaf.[10]

Aisha, Abu Huraira, Ata and others have stated that whenever the Prophet (S.A.) entered the Haram, he immediately started Tawaf and did not perform Tahiyatul Masjid.[11]

For this reason, the scholars have stated ‘The greeting for Masjidul Haram is Tawaf’.[12]


When starting the Tawaf, stand facing the Hajr Aswad, raise both hands as you are in Salaah and read the following dua.


بِسْمِ اللهِ اَللهُ اَكْبَرُ لَا إِلهَ اِلَّا اللهُ وَ لِلّهِ الْحَمْدُ وَ الصَّلوةُ  وَ السَّلَامُ عَلى رَسُوْلِ اللهِ ، اَللّهُمَّ اِيْمَانًا بِكَ وَ تَصْدِيْقًا بِكِتَابِكَ وَ وَفَاءً بِعَهْدِكَ وَ اِتِّبَاعًا لِسُنَّةِ نَبِيِّكَ مُحَمَّدٍ صَلّى اللهُ تَعَالى عَلَيْهِ وَ سَلَّمَ



Abu Hurairah narrates that the Prophet (S.A.) used to recite the following while making Tawaf  when he was between the Hajr Aswad and door of the Kaaba [13]:


اَللَهُمَّ إِنِّيْ اَسْئَلُكَ ثَوَابَ الشَّاكِرِيْنَ وَ نُزُلَ الْمُقَرَّبِيْنَ وَ يَقِيْنَ الصَّادِقِيْنَ وَ خُلَقَ الْمُتَّقِيْنَ يَا اَرْحَمَ الرَّاحِمِيْنَ


Khadija bint Khuwailid (R.A.) says that she asked the Prophet (S.A.) ‘O Messenger of Allah while making Tawaf of the Kaaba, what should I read’ The Prophet (S.A.) said, Recite [14]:


اَللّهُمَّ اغْفِرْلِيْ ذُنُوْبِ وَ خَطَائِىْ وَ عَمَرِىْ وَ اِسْرَافِىْ فِيْ اَمْرِىْ إِنَّكَ اِنْ لَا تَغْفِرْلِيْ تُهْلِكُنِيْ



In Talkees, Hafiz Ibn  Hajar has written that when one reaches Rukn Iraqi (in Tawaf) one should recite [15]:


اللَّهُمَّ إنِّي أَعُوذُبِكَ مِنْ الشَّكِّ وَالشِّرْكِ وَالنِّفَاقِ وَالشِّقَاقِ وَسُوءِ الْأَخْلَاقِ


In Ihyaa’ul Uloom, it is written that when one reaches Rukn Shami, one can read [16]:


اَللّهُمَّ اجْعَلْهُ حَجّاً مَبْرُوْراً وَسَعْياً مَشْكُوْراً وَذَنْباً مَغْفُوْراً وَتِجَارَةً لَنْ تَبُوْرَ يَا عَزِيْز يَا غَفُوْر

رَبِّ اغْفِرْ وَارْحَمْ وَتَجَاوَز عَمَّا تَعْلَمْ إِنَّكَ أَنْتَ الْأَعَزُّ الْأَكْرَمْ


Ali (R.A.) states that while passing at Rukn Yamani, the Prophet (S.A.) will recite[17]:


اَللّهُمَّ اِنِّيْ اَعُوْذُوْبِكَ مِنَ الْكُفْر وَ الْفَقْرِ وَ الذّل وَ مَوَاقِف الْخِزْى فِي الدُّنْيَا وَ الْاخِرَةِ. رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَةً وَّ فِى الْاخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّار


Ali (R.A.) states that the Prophet (S.A.) will also recite this dua [18]:


بِسْمِ اللهِ اَللهُ اَكْبَرْ، اَلسَّلَامُ عَلى رَسُوْلِ اللهِ وَ رَحْمَةِ اللهِ وَ بَرَكَاتِه. اَللّهُمَّ اِنِّيْ اَعُوْذُوْبِكَ مِنَ الْكُفْر وَ الْفَقْرِ وَ الذّل وَ مَوَاقِف الْخِزْى فِي الدُّنْيَا وَ الْاخِرَةِ. رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَةَ وَّ فِى الْاخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّار


Abu Huraira (R.A.) narrates that the Prophet (S.A.)said that 70 angels are deputed at Rukn Yamani; Whoever reads the following dua, they will say Ameen to this dua. The dua is [19]:


اَللّهُمَّ اِنِّيْ اَسْئَلُكَ الْعَفْوَ وَ الْعَافِيْةِ فِي الدُّنْيَا وَ الْاخِرَةِ. رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَةً وَّ فِى الْاخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّار



In the first 3 circuits (rounds) of Tawaf, one can recite these duas[20]


اَللّهُمَّ اغْفِرْ وَارْحَمْ وَاعْفُ عَمَّا تَعْلَمْ , وَأَنْتَ الْأَعَزُّ الْأَكْرَمُ , اللهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً , وَفِي الْآخِرَةِ حَسَنَةً , وَقِنَا عَذَابَ النَّارِ ”



اَللَّهُمَّ لاَ إِلَهَ إِلاَّ أَنْتَ، وَأَنْتَ تُحْيِى  بَعْدَ مَا أَمَتُّ[21]


In the last four rounds of tawaf, one can recite these duas[22]


اَللّهُمَّ اغْفِرْ وَارْحَمْ وَاعْفُ عَمَّا تَعْلَمْ , وَأَنْتَ الْأَعَزُّ الْأَكْرَمُ , اللهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً , وَفِي الْآخِرَةِ حَسَنَةً , وَقِنَا عَذَابَ النَّارِ


Jafar bin Muhammad has narrated from his father that while passing beneath the Meezab Rahmah, the Prophet (S.A.) used to recite [23]:

اَللّهُمَّ اِنِّيْ اَسْئَلُكَ الرَّاحَةَ عِنْدَ الْمَوْتِ وَ الْعَفْوَ عِنْدَ الْحِسَابِ


It is narrated from Abu Huraira (R.A.) that the Prophet (S.A) mentioned that in Tawaf (in the 7 rounds) one should recite the 3rdKalima in abundance. (Ibn Majah, Talkhees). This dhikr is Masnoon in Tawaaf when one is not between Rukn Yamani and Hajr Aswad.


After compleating the 7 rounds of Tawaf, perform two rakats behind Maqame Ibraheem. In the first rakaat, recite Surah Faatiha and surah kafiroon . in  the second rakaat, recite Surah Faatiha and Surah Iklas (Qulhu wallahu Ahad). Then make dua as much as possible. Among the duas, one should recite the dua of Adam (A.S) which is [24]:-

اللَّهُمَّ إِنَّكَ تَعْلَمُ سَرِيرَتِي وَعَلَانِيَتِي، فَاقْبَلْ مَعْذِرَتِي، وَتَعْلَمُ حَاجَتِي فَأَعْطِنِي سُؤْلِي، وَتَعْلَمُ مَا فِي نَفْسِي فَاغْفِرْ لِي ذَنْبِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ إِيمَانًا يُبَاشِرُ قَلْبِي، وَيَقِينًا صَادِقًا حَتَّى أَعْلَمَ أَنَّهُ لَا يُصِيبُنِي إِلَّا مَا كَتَبْتَ لِي، وَرِضًا بِمَا قَسَمْتَ لِي

Jabir (R.A) narrates that the prophet (S.A.S) read 2 rakaats behind Maqam Ibraheem and read the following dua[25]:-

اَللّهُمَّ هذَا بَلَدُكَ وَ الْمَسْجِدُ الْحَرَامُ وَ بَيْتُكَ الْحَرَامُ وَ اَنَا عَبْدُكَ وَ اِبْنُ عَبْدِكَ وَ اِبْنُ اَمَتِكَ وَ قَدْ جِئْتُكَ طَالِبًا رَحْمَتَكَ مُبْتَغِيًا مَرْضَاتِكَ وَ اَنْتَ مَنَنْتَ عَلَيَّ بِذَالِكَ فَاَغْفِرْلِيْ وَ اَرْحَمْنِيْ اِنَّكَ عَلى كُلِّ شَيْئٍ قَدِيْر

The following dua is also very good to recite[26]:-

اَللّهُمَّ اِنِّيْ عَبْدُكَ وَ ابْنُ عَبْدِكَ اَتَيْتُكَ بِذُنُوْبٍ كَثِيْرَةٍ وَ اَعْمَالِ سَيِّئَةٍ وَ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ فَاغْفِرْلِيْ اِنَّكَ اَنْتَ الْغَفُوْرُ الرَّحِيْمُ

Another beautiful dua at Maqam Ibraheem is

اَللّهُمَّ اِنَّ هَذَا بَلَدُكَ الْحَرَامُ وَ مَسْجِدُكَ الْحَرَامُ وَ بَيْتُكَ الْحَرَامُ وَ اَنَا عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ اَمَتِكَ اَتَيْتُكَ بِذُنُوْبٍ كَثِيْرَةٍ وَ خَطَايَا جَمَّةِ وَ اَعْمَالِ سَيِّئَةٍ وَ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ اَللّهُمَّ عَافِنَا وَ اعْفُ عَنَّا وَ اغْفِرْلَنَا اِنَّكَ اَنْتَ الْغَفُوْرُ الرَّحِيْم. اَللّهُمَّ اِنَّكَ دَعْوَتَ عِبَادَكَ اِلى بَيْتِكَ الْحَرَامِ وَ قَدْ جِئْتُ طَالِبًا مَرْضَاتِكَ وَ اَنْتَ مُنْذِرُ عَلَيَّ، فَاغْفِرْلِيْ وَ اَرْحَمْنِيْ وَ اعْفُ عَنِّيْ اِنَّكَ عَلى كُلِّ شَيْئٍ قَدِيْرٌ

NOTE: Maqam Ibraheem is a place for the acceptance of duas. Make as much dua as possible, for this world and the hereafter.

After Salaah and Dua at Maqam Ibraheem, one must pass the Hajr Aswad and make istilaam, kiss it or raise one’s hand to it and kiss the hand. Then immediately after,  go to Mount Safa for Sa’ee.

While going on the mount of Safa, recite [27]:


إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ


Then say

نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ

When one is on mount Safa , then look at the Kaaba and say:

لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ

While on mount Safa , while looking at the Kaaba ,raise your hands (as in dua) and say ‘Allahu Akbar’ 3 times then say the following 3 times also:-

لاَ إله إلاَّ اللَّهُ وحْدَهُ لاَ شَريكَ لَهُ لَهُ الملْكُ ولَهُ الحمدُ وهُوَ عَلَى كُلِ شئ قَدِيرْ

Then make a lot of dua before starting the sa’ee. (this was a practice of the Prophet (S.A.S)

Then begin the Sa’ee from Safa .

While doing Sa’ee, the Prophet (S.A.S) used to recite the following duas:-

اَللّهُمَّ اغْفِرْ وَ اَرْحَمْ وَ اَنْتَ الْاَعَزُّ الْاَكْرَم[28]

اَللّهُمَّ اغْفِرْ وَ اَرْحَمْ وَ اَهْدِنِيْ السَّبِيْلَ الْاَقْوَمْ[29]

اَللّهُمَّ اغْفِرْ وَ اَرْحَمْ وَ اعْفُ عَمَّا تَعْلَمْ وَ اَنْتَ الْاَعَزُّ الْاَكْرَمْ رَبَّنَا اتِنَا فِى الدُّنْيَا حَسَنَةً وَّ فِى الْاَخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار[30]

رَبِّ اغْفِرْ وَ ارْحَمْ وَ اَنْتَ الْاَعَزُّ الْاَكْرَمْ[31]

رَبِّ اغْفِرْ وَ ارْحَمْ اِنَّكَ اَنْتَ الْاَعَزُّ الْاَكْرَمْ[32]

اَللّهُمَّ اغْفِرْ وَ ارْحَمْ وَ تَجَاوَزْ عَمَّا تَعْلَمْ اِنَّكَ اَنْتَ الْاَعَزُّ الْاَكْرَم[33]

It is narrated that while on Mount Safa , Abdullah Bin Umar (R.A) will recite the following dua [34]:-

اَللّهُمَّ اعْصِمْنَا بِدِينِكَ , وَطَوَاعِيَتِكَ وَطَوَاعِيَةِ رَسُولِكَ , وَجَنِّبْنَا حُدُودَكَ , اللهُمَّ اجْعَلْنَا نُحِبُّكَ وَنُحِبُّ مَلَائِكَتَكَ , وَأَنْبِيَاءَكَ , وَرُسُلَكَ وَنُحِبُّ عِبَادَكَ الصَّالِحِينَ , اللهُمَّ حَبِّبْنَا إِلَيْكَ , وَإِلَى مَلَائِكَتِكَ , وَإِلَى أَنْبِيَائِكَ وَرُسُلِكَ , وَإِلَى عِبَادِكَ الصَّالِحِينَ , اللهُمَّ يَسِّرْنَا لِلْيُسْرَى وَجَنِّبْنَا الْعُسْرَى , وَاغْفِرْ لَنَا فِي الْآخِرَةِ وَالْأُولَى , وَاجْعَلْنَا مِنْ أَئِمَّةِ الْمُتَّقِينَ



Nafi’ says: that Ibn Umar (R.A) used to also say this dua while on Mt Saffa [35]:-



اَللّهُمَّ أَحْيِنِيْ عَلَى سُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ , وَتَوَفَّنِي عَلَى مِلَّتِهِ , وَأَعِذْنِي مِنْ مُضِلَّاتِ الْفِتَنِ



Mulla Ali Qaari (A.R) has mentioned a beautiful dua which one should say while on Mt Saffa and Mt Marwah. On these places (mounts) duas are accepted by Allaah. One should not be quick in moving to do Sa’ee. Instead, one should remain for a long while in dua. According to the Fuqaha, on these mounts (Saffa and Marwa), one should remain in dhikr and dua for a duration that takes a person the time to recite 25 verses of Surah Baqarah.[36]


The dua which is a very comprehensive one is as follows:-


اَللهُ اَكْبَرُ اللهُ اَكْبَرُ اَللهُ اَكْبَرُ وَ لِلّهِ الْحَمْدُ اَلْحَمْدُ لِلّهِ الَّذِيْ عَلى مَا هَدَانَا اَلْحَمْدُ لِلّهِ عَلى مَا اَوْلَانَا اَلْحَمْدُ لِلّهِ عَلى مَا اَلْهَمْنَا اَلْحَمْدُ لِلّهِ الَّذِيْ هَدَانَا لِهَاذَا وَ مَاكُنَّا لِنَهْتَدِيَ لَوْ لَا اَنْ هَدَانَا اللهُ. لَا اِلهَ اِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَ الْحَمْدُ يُحْيِيْ وَ يُمِيْتُ وَ هُوَ حَيٌّ لَا يَمُوْتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى كُلِّ شَيْئٍ قَدِيْر. لَا اِلهَ اِلَّا اللهُ وَحْدَهُ صَدَقَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ اَعَزُّ جُنْدَهُ وَ هَزَمَ الْاَحْزَابَ وَحْدَهُ. لَا اِلهَ اِلَّا اللهُ وَ لَا نَعْبُدُ اِلَّا اِيَّاهُ مُخْلِصِيْنَ لَهُ الدِّيْنُ وَ لَوْ كَرِهَ الْكَافِرُوْنَ اَللّهُمَّ كَمَا هَدَيْتَنِيْ لِلْاِسْلَامِ اَسْئَلُكَ اَنْ لَا تَنْزِعْهُ مِنِّيْ حَتَّى تَوَفَّانِيْ وَ اَنَا مُسْلِمٌ. سُبْحَانَ اللهِ وَ الْحَمْدُ لِلّهِ وَ لَا اِلهَ اِلَّا اللهُ وَ اللهُ اَكْبَرَ وَ لَا حَوْلَ وَ لَا قُوَّةَ اِلَّا بِاللهِ الْعَلِيِّ الْعَظِيْمُ اَللّهُمَّ صَلِّ وَ سَلِّمْ عَلى سَيِّدِنَا مُحَمَّدٍ وَ عَلى الِهِ وَ صَحْبِهِ وَ اَتْبَاعِهِ اِلى يَوْمِ الدِّيْنِ اَللّهُمَّ اِغْفِرْلِيْ وَ لِوَالِدَيَّ وَ لِمَشَائِخِيْ وَ لِلْمُسْلِمِيْنَ اَجْمَعِيْنَ وَ سَلَامٌ عَلى الْمُرْسَلِيْنَ وَ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِيْن.



While on Marwa, do the same as on Mt. Saffa.


After 7 rounds of Sa’ee, perform 2 rakaats of Nafl Salaah (at the corner of the Mataf).[37]



Going to Mina


While going to Mina from Makkah on the 8th of Zul Hijjah, Allamah Ibn Humaam has written in Fathul Qadeer that one should read the following dua [38]:-



اَللَّهُمَّ إيَّاكَ أَرْجُو وَلَك أَدْعُو وَإِلَيْك أَرْغَبُ اللَّهُمَّ بَلِّغْنِي صَالِحَ عَمَلِي وَأَصْلِحْ لِي فِي ذُرِّيَّتِي


Imam An Nawawi has mentioned the following dua to be read [39]:-



اَللَّهُمَّ إيَّاكَ أرْجُو، وَلَكَ أدْعُو، فَبَلِّغْنِي صَالِحَ أمَلِي، واغْفِرْ لِي ذُنُوبِي، وَامْنُنْ عَليَّ بِما مَنَنْتَ بِهِ عَلى أهْلِ طاعَتِكَ إنَّكَ عَلى كُلِّ شَيْئٍ قَدِيْر


Having reached Mina one should read this dua [40]:-


اَللَّهُمَّ هَذَا مِنى وَهَذَا مِمَّا دَلَلْتنَا عَلَيْهِ مِنْ الْمَنَاسِكِ فَمُنَّ عَلَيْنَا بِجَوَامِع الْخَيْرَاتِ وَبِمَا مَنَنْتَ عَلَى إبْرَاهِيمَ خَلِيلِك وَمُحَمَّدٍ حَبِيبِك وَبِمَا مَنَنْتَ عَلَى أَوْلِيَائِك وَأَهْلِ طَاعَتِك فَإِنِّي عَبْدُكَ وَنَاصِيَتِي بِيَدِك جِئْتُ طَالِبًا مَرْضَاتَكَ


At Mina, after the Fajr Salaah of the 9th of Zul Hijjah, one must begin the Takbeer of Tashreek. (This will continue to be read after every Farz Salaah until after the Asr Salaah on the 13th of Zul Hijjah).


The Takbeer Tashreek is :-


اَللهُ اَكْبَرُ اَللهُ اَكْبَرُ لَا إِلهَ اِلَّا اللهُ وَ اللهُ اَكْبَرُ اَللهُ اَكْبَرُ وَ لِلّهِ الْحَمْد.


Note – During the days at Mina, one must not be outside the borders of Mina.


While leaving Mina to go to Arafah, one should recite the Talbiyah and Takbeer.


While on the way to Arafah, one should read the dua [41]:


اَللّهُمَّ اَجْعَلْهَا خَيْرَ غَدْوَةٍ وَ اَقْرَبَهَا مِنْ رِضْوَانِكَ وَ اَبْعَدَهَا مِنْ سَخَطِكَ، اَللّهُمَّ اِلَيْكَ تَوَجَّهْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ وَجْهَكَ اَرَدْتُ فَاجْعَلْ ذَنْبِيْ مَغْفُوْرًا وَ حَجِّيْ مَبْرُوْرًا وَارْحَمْنِيْ وَ لَا تَخِيْسَنِيْ وَ بَارِكْ فِيْ سَفَرِيْ وَ اقْضِ بِعَرَفَاتٍ حَاجَتِيْ إِنَّكَ عَلى كُلِّ شَيْئٍ قَدِيْر


On the day of Arafah.


Another dua to be read [42]:-


اَللّهُمَّ إِلَيْكَ غَدَوْتُ وَإِيَّاكَ رَجَوْتُ وَعَلَيْكَ اِعْتَمَدْتُ وَوَجْهِكَ أَرَدْتُ فَاجْعَلْنِيْ مِمَّنْ تُبَاهِيْ بِهِ الْيَوْمَ مَنْ هُوَ خَيْرٌ مِنِّيْ وَأَفْضَلُ


At Arafah


At Arafah, there is no fixed or specific duas that must be recited. However, there are many duas which have been narrated from the Sahabahs regarding what were recited by the Prophet (S.A.W).

Some of these are:-


  1. Jabir (R.A) narrates from the Prophet (S.A.W) that whoever does the following, then Allaah makes the Angels as witnesses that He has forgiven the person. The following should be recited:-


On a day of Arafah, after Zawaal (midday), a person recites Surah Fatiha once. Then he recites the following Darood 100 times:-


اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ وَبَارَكْتَ عَلَى إِبْرَاهِيْمَ، وَعَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَّجِيْدٌ


After this a person reads the following 100 times [43]:-


اَشْهَدُ  اَنْ لَا اِلهَ اِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ بِيَدِهِ الْخَيْرُ يُحْيِيْ وَ يُمِيْتُ وَ هُوَ عَلى كُلِّ شَيْئٍ قَدِيْر



  1. Abdullah bin Abbas (R.A) has narrated the following dua from the Prophet (S.A.W) on the day of Arafah [44]:-


اَللّهُمَّ إِنَّكَ تَسْمَعُ كَلَامِيْ وَتَرى مَكَانِيْ وَتَعْلَمُ سِرِّيْ وَعَلَانِيَتِيْ وَلَا يَخْفى عَلَيْكَ شَيْءٌ مِنْ أَمْرِيْ أَنَا الْبَائِسُ الْفَقِيْرُ الْمُسْتَغِيْثُ الْمُسْتَجِيْرُ الْوَجِلُ الْمُشْفِقُ الْمُقِرُّ الْمَعْتَرِفُ بِذَنْبِهِ أَسْئَلُكَ مَسْئَلَةَ الْمِسْكِيْنَ وَأَبْتَهِلُ إِلَيْكَ اِبْتِهَالَ الْمُذْنِبِ الْذَلِيْلِ وَأَدْعُوْكَ دُعَاءَ الْخَائِفِ الْضَرِيْرْ دُعَاءَ مِنْ خَضَعْتَ لَكَ رَقَبْتَهُ وَفَاضَتْ لَكَ عِبْرَتَهُ وَذَلَّ لَكَ جَسَدُهُ وَرَغِمَ لَكَ أَنْفُهُ .اَللّهُمَّ لَا تَجْعَلْنِيْ بِدُعَائِكَ رَبّ شَقِيّاً وَكُنْ بِيْ رَءُوْفاً رَحِيْماً يَا خَيْرَ الْمَسْئُوْلِيْنَ وَأكْرَمَ الْمُعْطِيْنَ



  1. Ali (R.A) narrates that the Prophet (S.A.W) said that he and the prophets before him made the following dua at Arafah [45]:-



لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ , لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ , وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ , اَللّهُمَّ اجْعَلْ فِيْ قَلْبِيْ نُوْرًا وَفِيْ سَمْعِيْ نُوْرًا وَفِيْ بَصَرِيْ نُوْرًا , اَللّهُمَّ اشْرَحْ لِيْ صَدْرِيْ وَيَسِّرْ لِيْ أَمْرِيْ , وَأَعُوْذُ بِكَ مِنْ وَسْوَاسِ الصَّدْرِ وَشَتَاتِ الْأَمْرِ , وَفِتْنَةِ الْقَبْرِ , اَللّهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنْ شَرِّ مَا يَلِجُ فِي اللَّيْلِ وَشَرِّ مَا يَلِجُ فِي النَّهَارِ , وَشَرِّ مَا تَهُبُّ بِهِ الرِّيَاحُ , وَمِنْ شَرِّ بَوَائِقِ الدَّهْرِ



Ali (R.A) has also narrated that Jibra’eel (A.S), Mika’eel (A.S), Israfeel (A.S) and Khidr (A.S) used to make the following dua at Arafah [46]:-


مَا شَاءَاللهُ لَا قُوَّةَ اِلَّا بِاللهِ. مَا شَاءَ اللهُ كُلُّ نِعْمٍ مِنَ اللهِ، مَا شَاءَ اللهُ الْخَيْرُ كُلُّهُ بِيَدِ اللهِ مَا شَاءَ اللهُ لَا يَدْفَعُ السُّوْءَ اِلَّا اللهُ


At Arafah, one must engage himself in making a lot of dua for everyone, for everything, for this life and the hereafter.


On the Way to Muzdalifah


It is reported by Abdullah bin Umar (R.A), when the Prophet (S.A.W) left Arafah to go to Muzdalifah, he was engaged in saying ‘Laa ilaaha illalllaah; Allaahu Akbar; Alhamdu Lillaah, along with the Talbiyah (Ibn Khuzaima). Imam An Nawawi has mentioned that it is Mustahab (Commendable) to recite the following dua while on the way to Muzdalifah.[47]


لَا اِلهَ اِلَّا اللهُ وَ اللهُ اَكْبَرُ لَا اِلهَ اِلَّا اللهُ وَ اللهُ اَكْبَرُ لَا اِلهَ اِلَّا اللهُ وَ اللهُ اَكْبَرُ اِلَيْكَ اَللّهُمَّ اَرْغَبُ وَ اِيَّاكَ اَرْجُوْ فَتَقَبَّلْ نُسُكِيْ وَ وَفِقْنِيْ وَ ارْزُقْنِيْ فِيْهِ مِنَ الْخَيْرِ اَكْثَرَ مَا اَطْلُبُ وَ لَا تَخْيِبَنِيْ إِنَّكَ اَنْتَ اللهُ الْجَوَّادُ الْكَرِيْمُ


Imam Ahmad (A.R) has stated that while on the way to Muzdalifah, one should be reciting Allaahu Akbar; Laa ilaaha illallaah; and Talbiya in abundance. Also read this dua [48]:-


اَللّهُمَّ اِلَيْكَ اَفْضَتُ  وَ اِلَيْكَ رَغْبِتُ وَ مِنْكَ رَهْبِتُ فَاقْبِلْ نُسُكِيْ وَ اَعْظِمْ اَجْرِيْ وَ تَقَبَّلْ تَوْبَتِيْ وَ اَرْحَمْ تَضَرُّعِيْ وَ اِسْتَجِبْ دُعَائِى وَ اَعْطِنِيْ سُؤْلِيْ


On the way to Muzdalifah, one should be engaged in dhikr, dua, 2nd kalimah, 4th kalimah, Talbiya, Takbeer etc. One should not be engaged in idle talk and other similar acts, thus wasting one’s precious time.


At Muzdalifah


The night at Muzdalifah is a very blessed night. The Prophet (S.A.W) has spoken of the great virtues for those who engage themselves in dhikr, dua, Salaah, recitation of Qur’an and other acts of Ibaadah (worship). [49]

On account of the blessedness of this night, Imam Nawawi has mentioned: “All the scholars are unanimous on the fact that it is Mustahab (commendable) to abundantly do the recitation of Qur’an, dhikr, seeking forgiveness from Allaah (making istighfaar), making duas, performing optional Salaah.[50]

Some sahabahs used to be engaged in Salaah for the entire night at Muzdalifah.


Ibn Salah and Imam Nawawi have mentioned the following dua to be read at Muzdalifah [51]:-


اَللّهُمَّ اِنِّيْ اَسْئَلُكَ اَنْ تَرْزُقَنِيْ فِيْ هَذَا الْمَكَانِ جَوَامِعَ الْخَيْرِ كُلَّهُ وَ اَنْ تَصْلَحَ لِيْ شَأْنِيْ كُلَّهُ وَ اَنْ تَصْرِفَ عَنِّيْ السُّوْءَ كُلَّهُ فَاِنَّهُ لَا يَفْعَلُ ذَالِكَ غَيْرُكَ وَ لَا يُجَوِّدُ بِهِ اِلَّا اَنْتَ


At Muzdalifah, one should also take some rest. Fajr should be performed at its earliest time and then each person should do the Wuqoof at Muzdalifah. Wuqoof is that one should stand facing the Qibla and make much dua, and should be engaged in dhikr etc, (sitting for this is also allowed).


From the time one has performed the Salaah of Fajr (after spending the night at Muzdalifah), one should be fully engaged in dhikr and dua (at Muzdalifah) until just a little before sunrise when the place has become bright.


Wuqoof (standing in dhikr and dua) after Fajr Salaah until a little before sunrise is wajib (essential) for the pilgrims. No one must leave (to go to Mina) before this.

At Muzdalifah,one should collect the pebbles which will be used at the Jamaraat. The size of the pebbles should be like that of the chick peas (channa).[52]

One can also collect these pebbles from the pathway while leaving Muzdalifah.


When it is a little before sunrise, one must leave Muzdalifah to return to Mina. While on the way (to Mina) one must be engaged in the continuous recital of the Talbiya.[53]


If while going to Mina, one passes through the valley of Muhassar, then one should pass quickly and recite the dus [54]:-


اَللّهُمَّ لَا تَقْتُلْنَا بِغَضَبِكَ وَ لَا تُهْلِكْنَا بِعَذَابِكَ وَ عَافِنَا قَبْلَ ذَالِكَ


While returning to Mina (or having returned to Mina) one must go to Jamarah Aqabah and throw seven pebbles at this pillar. [55] This is done on the 10th of Zul Hijjah.


While throwing each pebble, one must say Allaahu Akbar. At this time, one must stop saying the Talbiya. [56]


On the 10th of Zul Hijjah, the throwing of pebbles is done only at one Jamarah.


It is narrated from Ibn Umar (R.A) that while pelting each pebble he will say [57]:-


اَللّهُمَّ اجْعَلْهُ حَجًّا مَبْرُوْرًا , وَذَنْبًا مَغْفُوْرًا , وَسَعْيًا مَشْكُوْرًا


Abdullah bin Masood (R.A) used to say, while pelting each pebble [58]:-

اَللّهُمَّ اجْعَلْهُ حَجًّا مَبْرُوْرًا وَ ذَنْبًا مَغْفُوْرًا


Ali (R.A) used to say, while pelting each pebble [59]:-


اَللّهُمَّ اهْدِنِيْ بِالْهُدى وَ قَوِّنِيْ بِالتَّقْوى وَ اجْعَلِ الْأَخِرَةَ خَيْرًا لِيْ مِنَ الْأُوْلى


After pelting the pebbles, one should not remain at this Jamarah for dhikr or dua. The Qurbaani (sacrifice) must now be done. After Qurbaani, the head must be shaved or trim. In the case of females, they will cut about one inch of their hair.

The above three rituals must be done in sequence. That is, first one must pelt the pebbles at Jamara Aqabah. Secondly, one must have one’s sacrifice done and thirdly, one must shave or trim the hair.


After shaving or trimming the hair, the following dua has been recorded by Mulla Ali Qaari that one should recite [60]:


اَلْحَمْدُ لِلّهِ عَلى مَا هَدَانَا وَ اَنْعَمَ عَلَيْنَا وَ قَضى عَنَّا نُسَكَنَا اَللّهُمَّ هَذِهِ نَاصِيَتِيْ بِيَدِكَ فَاجْعَلْ بِكُلِّ شَعْرَةٍ نُوْرًا يَوْمَ الْقِيَامَةِ وَ اَمْحَ عَنِّيْ بِهَا سَيِّئَةً وَارْفَعْ  لِيْ بِهَا دَرْجَةً فِيْ الْجَنَّةِ الْعَالِيَةِ. اَللّهُمَّ بَارِكْ لِيْ فِيْ نَفْسِيْ وَ تَقَبَّلْ مِنِّيْ، اَللّهُمَّ اغْفِرْلِيْ وَ لِلْمُحَلِّقِيْنَ وَ الْمُقَصِّرِيْنَ يَا وَاسِعَ الْمَغْفِرَةِ.


After shaving or trimming, the other rite that must be done is that of Tawaaf Al Ifadhaa. One has the allowance to do this Tawaaf until the 12th of Zul Hijjah before sunset.


On the 10th, 11th and 12th of Zul Hijjah one is required to stay at Mina. While at Mina, one must pelt the pebbles at the three Jamarat (pillars) on the 11th and 12th of Zul Hijjah. Throwing the pebbles on these two days must be done after midday.


After staying at Mina (until the 12th or 13th), one will return to Makka (or his place of stay) and at the time of departing must do the farewell Tawaaf (Tawaaf Wada).

In this Tawaaf, there is no Raml and Idhtiba for males and there is no Sa’ee after it.

After the Tawaaf, perform 2 rakaats of Salaah, then drink Zam Zam water. After this, one should engage oneself in a lot of dua (with humility and sincerity).


The following dua is also commendable to read:-


اَلْحَمْدُ لِلّهِ حَمْدًا كَثِيْرًا طَيِّبًا مُبَارَكًا فِيْهِ اَللّهُمَّ ارْزُقْنِيْ الْعَوْدَ بَعْدَ الْعَوْدِ الْمَرَّةَ بَعْدَ الْمَرَّةِ اِلى بَيْتِكَ الْحَرَامِ وَاجْعَلْنِيْ مِنَ الْمَقْبُوْلِيْنَ عِنْدَكَ يَاذَالْجَلَالِ وَ الْاِكْرَامِ اَللّهُمَّ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ بَيْتِكَ  الحَرَامِ وَ اِنْ جَعَلْتَهُ آخِرَ الْعَهْدِ فَعَوِّضْنِيْ عَنْهُ الْجَنَّةَ يَااَرْحَمَ الرَّاحِمِيْنَ وَ صَلَّى اللهُ عَلى خَيْرِ خَلْقِهِ مُحَمَّدٍ وَّ الِهِ وَ صَحْبِهِ اَجْمَعِيْنَ.

[1] Sharah Manasik – Ali Qari


[2] Hidayatu Salik, Pg.889, (From Ja’far from his grandfather)



[3] Mualimul Hujaj

[4] Fathul Qadeer

[5] Mu’alimul Hujaj, Pg.124

[6] Mu’alimul Hujaj

[7] Baihaqi, Sunanul Kubraa, Hadith No.9213,  Pg.198, Vol. 5, Darul Hadith / Musnad As Shafi, Hadith No.603, Vol.1, Pg.756, Darul Bashaer Al Islamia


[8] Mu’alimul Hujaj

[9] Fathul Qadeer

[10] Bukhari from Aisha (R.A.)


[11] Bukhari , Abu Dawood

[12] Sharh Manasik page 129

[13] Al Itihaaf, Pg.602


[14] Baihaqi

[15] Nailul Awtaar, Hadith No.1974, Pg.966, Dar Ibn Hazam


[16] Sharh Ihya

[17] Sharh Ihya

[18] Sharh Ihya

[19] Takhhees / Ibn Majah


[20] Baihaqi, Sunan Al Kubra, Hadith No.9288, Pg.222, Vol.5, Darul Hadith


[21] Muatta Imam Malik, Hadith No.807, Pg.391, Vol.2, Maktaba Bushra


[22] Baihaqi, Sunan Al Kubra, Hadith No.9288, Pg.222,Vol.5,Darel Hadith


[23] Hidaya Al Salik

[24] Mujamul Awsat, Tibrani, Hadith No.5974, Pg.117, Vol.6, Darul Haramain / Majma’uz Zawaaid, Hadith No.17426, Pg.213, Vol.10, Darul Kutub Ilmiya


[25] Hidaya As Salik

[26] Hidaya As Salik

[27] Muslim, Hadith No.2950, Pg.513, Darussalam


[28] Talkhees / Sunan Al Kubra, Hadith No.9351, Pg.242, Vol.5, Darel Hadith


[29] Talkhees


[30] Talkhees


[31] Musanaf Abi Shayba, Hadith No.15809, Pg.725, Vol.8, Muhammad Awaama


[32] Musanaf Abi Shayba, Hadith No.15807, Pg.724, Vol.8, Muhammad Awaama


[33] Talkhees


[34] Sunan Al Kubra, Hadith No.9346, Pg.241, Vol.5, Darel Hadith


[35] Sunan Al Kubra, Hadith No.9349, Pg.241, Vol.5, Darel Hadith


[36] Mu’alimul Hijaj

[37] Mu’alimul Hujaj

[38] Fathul Qadeer, Ibn Humaam,Pg.478, Vol.2, Maktaba Ilmiyya



[39] Azkaar An Nawawi, Pg.514, Vol.2, Ibni Hazm



[40] Fathul Qadeer, Ibn Humaam,Pg.478, Vol.2, Maktaba Ilmiyya



[41] Hidaya As Salik


[42] Sharh Manaasik


[43] Mualimul Hujaj


[44]  Tibrani, Hadith No.11405, Pg.2848, Vol.9, Muassasa Rayan



[45] Baihaqi, Sunan Al Kubra, Hadith No.9475, Pg.282, Vol.5, Darel Hadith


[46] Al Itihaaf


[47] Azkaar An Nawawi, Pg.352, Vol.2, Darul Hazm


[48] Hidaya As Salik


[49] Majma Az Zawaa’id from Anas R.A

[50] Hidayah As Salik

[51] Hidayah As Salik


[52] Sahih Ibn Khuzaima; Hidayah As Salik


[53] Kanzul Ummal


[54] Sharh Manaasik


[55] Ibn Majah; Sunan Kubra


[56] Zaad Al Ma’ad

[57] Sunan Kubra, Hadith No.9288, Pg.222, Vol.5, Darel Hadith


[58] Hidayah As Salik


[59] Hidayah As Salik


[60] Sharh Manasik


A Summary of the Rituals of Hajj

بسم الله الرحمن الرحيم

الحمد لله رب العالمين , والصلاة و السلام على اشرف المرسلين , و على اله و اصحابه اجمعين , و بعد 

Preparation for Hajj

The journey of Hajj is indeed a sacred one, and it is a source of great rewards. However, at times, during the journey, many people undergo difficulties on account of their own mistakes or the mistakes of others. In such cases, people are affected to the extent that they lose the blessings of Hajj, and they deprive themselves from achieving its spiritual benefits. In order to protect one’s Hajj from losing its blessings and rewards, the following (few) guidelines are given:

  1. The pilgrim must understand from the onset that the journey of Hajj is not one of a vacation or a business. Instead, it is a journey which is undertaken to please Allah and to achieve His forgiveness and blessings. This must be understood from the time one leaves his home for the trip, until one returns home. Like any other travel, undertaking a journey is indeed
    a difficult task. In this regard, the Prophet (S.A) said, ‘Undertaking a journey is a part of a punishment’.[1]

That is, the difficulties undertaken seem as though they are a means of punishment.

For the Hajj, pilgrims undertake a journey to a foreign land and are required to adjust to new conditions. They are required to interact with thousands of other Muslims who have travelled for the same purpose. During the days of Hajj, there are huge crowds of people that the pilgrims become part of. All these and many more, bring about a type of difficulty and uneasiness that everyone must face. The pilgrim must therefore be prepared to bear these situations with patience, forbearance and firmness of intent.

Remember the Prophet (S.A) said, ‘The rewards for Hajj are achieved in accordance to the expenses and difficulties one has to bear’.[2]

It means that one’s rewards for Hajj increases to the extent of the difficulties one has to bear. In another hadith, the Prophet (S.A) referred to Hajj as a ‘Jihad’ for the women and the old people. (Tibrani)

So while preparing to undertake this holy trip, one should reflect on these traditions of the Prophet (S.A).

  1. While setting out for the journey, one should take sufficient provisions (and a little extra) to the extent that his / her needs and necessities can be fulfilled. Provisions include money, medications (that one may need), clothing and other requirements. One must not travel with the intention of asking from others, or depending on their kindness.

Hajj becomes compulsory upon those who have the means and provisions to undertake the trip. It therefore means that those who are embarking on this pilgrimage are from among those who already have sufficient means and provisions. Hence, it will not be permissible to ‘beg’ or ‘ask’ for ‘things’ from others.

  1. Pilgrims must remember that undertaking a journey is a great trial that tests their forbearance, sincerity and altruism. Therefore, during the course of the journey, they must try their best to do everything on their own. They should not place the burden of doing ‘their work’ upon others.

If a mistake/error occurs from another group member, then a person should overlook it. If a travelling friend / companion is weak, then he / she should be assisted. If a person is sick, then one should visit him and try to look after him.

A pilgrim must abstain (totally) from backbiting, slandering or speaking ill of other group members.

  1. On the Hajj journey, a person has no choice except to adjust himself to the changes that come upon him. He is not able to enjoy the same conveniences he had at home. The time of sleeping and awaking changes. He is not able to access the meals as he is accustomed to. His sleeping accommodation also changes. Travelling for days· and nights takes place which makes it difficult’ for the pilgrim. In all these states, one is required to be forbearing, and accept these changes with a willing and good heart for the sake of Allah.
  2. Those who have different medical complaint, should take their relevant medications with them, along with other important medicines.
  3. During the Hajj, the pilgrim is sometimes confronted with a situation which makes him angry. At times, it is a matter of sleeping accommodation. Sometimes it is about meals, and at times, it is about not receiving the facilities one had paid for. Under these circumstances, although a person may become angry and upset, he/she must learn self-control, and while making the necessary demands, he / she must not allow a situation to reach the state of quarrels, arguments or fights. In cases of this condition, one should remember the words of the Prophet (SA) in
    which he said, ‘the person who gives up quarrels and arguments although he is upon the truth, I give him the guarantee of a house in paradise’.[3]

Females, who wish to undertake the pilgrimage, are reminded that they must be accompanied by their respective Mahram or husband. It is haram and sinful for a woman, who has reached the age of puberty, to go for Hajj without a Mahram. It is also haram and sinful for a woman to make a non-blood relative or stranger her ‘temporary Mahram’ for the journey. Women should be precautious in this matter, and must strictly adhere to the instruction of the Prophet (SA) in which he said, ‘No woman must undertake a journey except with her Mahram’. Upon this, a companion stood up and said, ‘0 Prophet of Allah (SA), my wife has gone for Hajj and my name has been written to go on such expedition’. Hearing this, the Prophet (SA) said, ‘Proceed and perform hajj with your wife’.[4]

  1. During one’s stay in Makkah and Madinah, it is seen that many pilgrims waste their precious time in shopping and sightseeing. One must realize that the Holy Ka’ba and the Masjid of the Prophet (SA) are the two holiest places on the face of the earth. Here, in these respected and sacred places, one should utilize one’s precious moments in the recitation of the Holy Quran, duas, dhikr, seeking forgiveness, and making repentance to Allah. Missing these moments is indeed losing the greatest opportunities of a lifetime, which cannot be regained in the future. Each pilgrim must therefore value his time on the sacred journey, and use it in the best possible manner so that he can truly obtain an accepted Hajj.
  2. During the time of Tawaaf (circumambulating around the Ka’ba) and Sa’ee (movement between Safaa and Marwa), pilgrims become separated from their groups. In this state, they become scared and feel that they are lost. To ease this problem, a particular place or spot can be identified to the members of the group with the directive that all should meet at that place after Tawaaf and Sa’ee. Members can also form themselves into smaller groups rather than large ones. This helps to minimize the chances of being lost or separated from the group.
  3. Before departing to Mina on the 8th of Dhul Hijjah, pilgrims can write the name of their Hajj group on a paper. They should also write the name of the place where they will be staying at Mina (on this paper) and keep it safeguarded. In case a person becomes separated from his/her group, then he/she can show the paper and ‘name’ to any of the officers, who can then help them connect with their group. The same can be done while staying in Makkah and Madinah. The pilgrim can document the name of the hotel and the number of the room on a paper and keep it with him. In case one is lost, he/she can show the name of the hotel to any officer, who would then guide the person to the hotel.
  4. Those who wish to cook part of their Qurbani meat should not do so in their tents at Mina. This is very dangerous, and one should refrain from doing so.
  5. While walking to the Jamaraat to throw the pebbles, pilgrims should follow the guidelines which have been given by the relevant authorities. In doing so, one will save himself from difficulties due to the large crowd.

Women can appoint their Mahram to throw the pebbles if they fear hardship upon themselves. The same can be done by the old, weak and feeble ones. They can appoint other members of the group to throw the pebbles if they fear harm upon themselves.


  1. Pilgrims should try their best to learn about Hajj before embarking on this journey. They should learn the rituals that must be done, and the correct manner of doing these. They must also learn the duas that are to be recited at the different places, especially while making the Tawaaf and Sa’ee. One must not depend on others to recite the duas.
  2. Although a pilgrim may try his/her best to avoid difficulties, there are times that he/she may have to undergo trials and hardships. Many unexpected things occur, and one may encounter difficult experiences. Howbeit, one must not dwell on these matters and lose focus on what one has set out to accomplish. The pilgrim must therefore forebear these situations for the sake of Allah, and refrain from anything that may cause his Hajj to be ruined.

In addition, pilgrims should not speak repeatedly of the difficulties and hardships they encountered after returning home. This behavior causes the rewards of Hajj to be lost. Remember the Hadith of the Prophet (SA) in which he said, ‘The harms or difficulties that touch a believer, Allah causes these to be a means of forgiving the believer’. (Tirmizi)


One must be in the state of Ihraam before he reaches the Miqaat. The Miqaat is that area where one (who has the intention of performing Hajj or Umrah) cannot cross except that he/she is in the state of Ihraam. As such, one may go into Ihraam when he is leaving his place in Madina or may go into Ihraam at Zul Hulaifa where there is a Masjid with facilities for taking a bath and dressing oneself with Ihraam garb.

Whoever crosses the Miqaat without Ihram will be a sinner. It is wajib (essential) for this person to return to the Miqaat and go into Ihraam. If in returning to the Miqaat, .one fears for his life or wealth or is sick and unable to return, then it will not be wajib to return. Instead, this person must make Tawba and Istighfaar and pay a dam (do a sacrifice).

The Ihraam

Ihraam refers to the state as well as the garb of a person who is performing Hajj or Umrah. This state of going into Ihraam by donning oneself with a specific type of garb or even the normal clothing (in the case of females) is compulsory for Hajj and Umrah.

For males, the clothing for Ihraam consists of a piece of cloth to cover the lower body from the waist to above the ankles, which must be wrapped around the waist, and a sheet which covers the upper body, and shoes which must be under the ankles (i.e. it cannot cover the ankles). Men are not allowed to wear sewn clothing. If the waistband cloth is sewn together it is permissible, however, the best is that it should not be sewn.

Before going into Ihraam one should make the Niyyah for Umrah and Hajj or for Umrah alone or for Hajj alone (based on what he/she is about to perform). This Niyyah is done by saying

  1. ‘Labbaik Umratan wa Hajja’ (for Umrah and Hajj)
  2. ‘Labbaik Umratan’ (for Umrah alone)
    3. ‘Labbaik Hajjan’ (for Hajj alone)

Before going into Ihraam, one should remove unwanted hairs, trim nails, moustache etc, and take a proper bath with the niyyah of Ihram. (If one cannot take a bath then he will just perform wuzu). Then remove all sewn clothing from the body, put on the Ihraam cloth and apply Itr (perfume) on the body. This act of applying the perfume on one’s body is only for males. (Hadith of Tirmizi from Zaid bin Thabit [RA] and Hadith of Muslim from Aisha [RA])

Then one will perform 2 rakaats of Nafl Salaah with the Niyyat (intention) of Ihraam. In the first rakaat, one should recite Sura Fatiha and Sura Kaafiroon. In the second rakaat, recite Sura Fatiha and Sura Ikhlas (QuI Huwallahu Ahad).

After making salaams, while facing the Qibla, one will uncover the head (for males), and then make Niyyah (intention).


If a person has gone into Ihraam for Umrah then while making the Niyyah he/she should say,


اَللَّهُمَّ اِنِّيْ اُرِيْدُ الْعُمْرَةَ فَيَسِّرْهَا لِيْ وَ تَقَبَّلْهَا مِنِّيْ

‘Allahumma Innii Ureedul Umrata fayassirhaa lee wa taqabbal haa minii’.


If he/she has gone into Ihraam for Hajj then the following must be said,


اَللَّهُمَّ اِنِّيْ أُرِيْدُ الْحَجَّ فَيَسْرِهُ لِيْ وَ تَقَبَّلْهُ مِنِّيْ

“Allahumma Inni Ureedul Haj fayassirhu lee wa taqabbalhu minni’.

Immediately after going into Ihraam with the Niyyah (as mentioned above), one should begin to say the Talbiya, which is:

لَبَّيْكَ اللّهُمَّ لَبَّيْكَ

لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ

إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ

لَا شَرِيْكَ لَك


Labbaik Allahumma labbaik, Labbaik Laa shareeka laka, labbaik, Innal Hamda wan Ni’mata-laka wal Mulka,
Laa shareeka laka.

One should. say the Talbiya three times, then recite Darood Shareef and then make dua. After this, saying the following dua is Mustahab:


اَللَّهُمَّ اِنِّيْ اَسْئَلُكَ رِضَاكَ وَ الْجَنَّةَ وَ اَعُوْذُ بِكَ مِنْ غَضَبِكَ وَ النَّارِ

‘Allahumma inni As’aluka Ridhaka wal Jannah wa A’ouzu bika min Ghadhabika wan Naar’.

Only having the niyyat in the heart is not sufficient to be in Ihraam (for Ihraam). Talbiya and/or any Zikr must be said. Similarly, saying the Talbiya without niyyah is not proper. Niyyah must be accompanied with Talbiya.

Men should recite the Talbiyah loudly, while women should recite it in a soft manner to the extent that they can hear themselves.

In Umrah, one should stop the recitation of the Talbiyah when he/she is about to perform the Tawaaf.

The recitation of the Talbiyah carries a great amount of blessings and one should busy himself/herself reciting it in abundance, whether sitting, lying, walking or in a transport.

Wuzu is not a condition for its recitation, as such, even without wuzu a person should continue reciting it.

A tradition narrated by Sahl bin Sa’ad As Sa’idi (RA) relates that the Prophet (SA) said, ‘Whenever one recites the Talbiyah, then whatever is on his right and left from the stones, trees and pebbles, all recite it from one corner of the land to the other corner’.[5]

It is recommended for women who are in their menses or Nifaas to also take a bath before going into Ihraam. Such women must also go into Ihraam before crossing the Miqaat.

The Ihraam for women is their normal clothing which they usually wear. They are allowed to wear coloured clothing and also wear jewellery. They are not allowed to wear unsewn clothing. In this regard, they are reminded that the Shariah does not allow them to wear tight-fitted and transparent clothing. Also, such garments which are worn to imitate men are not allowed for them. The same laws are applicable in the state of Ihraam. Although coloured garments are allowed for Ihraam, it is recommended that one wear white since it has been ordained by the Prophet (S.A).

In Ihraam, while men are encouraged to wear white, women are at liberty to wear coloured clothing. Wearing jewellery is permissible but not wearing it is better. Garments which are scented with Itr (perfume) would not be permissible to be used for Ihraam. It is Mustahab to go into Ihraam immediately after the performance of a farz Salaah.


Prohibited things in Ihraam

While in the state of Ihraam, it is not permissible for men to wear any type of sewn clothing. Undergarments like vests and underwears would fall under this prohibition.

Sweaters and sweat-tops are all prohibited since they are all sewn garments.

It is also impermissible for men to wear turbans and caps (topis, taj) and to wrap their bodies with sheets etc. To cover with sheet etc. is permissible (but not the face and head).

Wearing socks and any other thing which covers the ankle would. all be prohibited for men. To apply Itr (perfume) on the Ihraam and the body would also be prohibited for both men and women, while in the state of Ihraam.

It is also not permissible for one in Ihraam to hunt animals/birds (of game) of the land or slaughter them, nor would it be permissible for a person in this state to render assistance to one who is hunting. However, it would be permissible to kill a scorpion, centipede, snake or any other harmful insect or creature.

It is prohibited for women to cover their faces while the state of Ihraam. However, in cases of necessity (where there is fear of sins) one may cover the face with her sheet that she is wearing (Jilbaab) or the head piece. lt is also not permissible for the females in the state of Ihraam to wear hand gloves.

A tradition recorded by Imam Tirmizi and graded as Saheeh (sound) states that Abdullah bin Umar (RA) narrates that the Prophet (SA) said, ‘A woman in the state of Ihraam must not cover her face and should not wear hand gloves’.[6]

Another tradition recorded by Ahmad, Abu Dawood and Ibn Majah states that Aisha (RA) narrates that while they were in the state of Ihraam (performing the Hajj), the riders would pass close to them and they were with the Messenger of Allah (SA). When they (the riders) came in front of them, one of them (the women) would place her Jilbaab from the head over the face and when the riders had passed they would remove the covering from their faces.[7]

In the state of Ihraam it is strictly prohibited to speak of indecent or immoral things, or to speak of matters that are associated with husband/wife relationships etc. Similarly, having sexual relationship would completely invalidate one’s Hajj/Umrah. It is also strictly prohibited to quarrel, dispute or fall into arguments or to do or say anything which amounts to disobedience to Allah and His Rasool (SA).

It is strictly prohibited while one is in the state of Ihraam to trim/cut/remove hair from the body or trim/shave the hair of the head. It is also prohibited to trim one’s nails.

It is allowed for one in the state of Ihraam to shade himself from the heat of the sun by taking shelter under a tent or an umbrella. When the need arises, it is allowed for one to scratch his body/skin.

It is also permissible for one in the state of Ihraam to use rings, watches, mirrors and it is also allowed to use medication. Allowance is also granted to use body lotion/oils and soaps which are not scented while in the state of Ihraam.

While in the state of Ihraam, it is permissible for one to take a bath, wash his head and also rub his body. He must ensure that he does not cause hairs from the body to fall off.

Having gone into the state of Ihraam, one must recite the Talbiyah (in a loud manner for males and in a soft manner for females). He/She must continue to recite the Talbiyah until they begin with the Tawaaf. At that time, recitation of the Talbiyah must be stopped.


Before beginning the Tawaaf (for Umrah) one must place the sheet under the right shoulder and wrap it over the left shoulder and must perform his Tawaaf in this manner. (This is called Idhtiba and is only for males). This act of Idhtiba is Sunnah in the Tawaaf of Umrah.[8]

This is evident from the tradition of Abdullah bin Abass (RA) in which he said that the Prophet (SA) and his companions made Umrah from Al Ji’erana. They made Ramal of the Kaaba and they placed their sheets beneath their right arms and threw them over their left shoulders.[9]


After this, one should begin the Tawaaf from the Hajr Aswad (black stone) after making ‘Istilaam’ of it. (Istilaam is that a person should kiss the black stone. If this is not possible. Then he can raise his hands towards it and then kiss his hands). At the time of Istilaam, a person should say ‘Bismillah Allahu Akbar’.


In every round of the seven rounds of Tawaaf, one must do Istilaam. In the first three rounds of the Tawaaf of Umrah, one must walk in a quick, swift manner (Ramal). In the remaining four rounds, he can walk normal. (Ramal is only for males).


One should also make Istilaam of the ‘Rukn Yamani’. While walking around the Kaaba in each round. of the Tawaaf, one should recite ‘Rabbana Atina fid Dunya Hasana wa fil Aakhirati Hasana wa Qina Azaaban Naar’ between ‘Rukn Yamani’ and ‘Hajr Aswad’ (the black stone). For the remaining round, one can recite any Quraanic verse or duas of the Prophet (SA). For one Tawaaf, a person must complete seven rounds.

After completing seven rounds around the Kaaba, a person should go to the station of Ibraheem (AS) (Maqaam-e-Ibraheem). While doing so, one should recite ‘Watta Khizu mim Maqaame Ibraheema Musallaa’. Upon reaching the station of Ibraheem, one should perform two rakaats of Salaah. (He can do this wherever he finds a place at Maqaame Ibraheem). In the first rakaat, one should recite Sura Fatiha and Sura Kaafiroon, and in the second rakaat, one should recite Sura Fatiha and Sura Ikhlas. This is Sunnah.

After performing two rakaats at the station of Ibraheem, one should drink the zam zam water and put some on his head. This is Mustahab (commendable).


After drinking the zam zam water, one should do Istilaam of the Hajr Aswad (that is one should kiss the black stone. If this is not possible, then he can raise his hands towards it and then kiss the hands).

One will then proceed to Mount Safa to perform the Sa’ee between Safa and Marwa. While going on Mount Safa, one should recite:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا ۚ وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

‘Innas Safa Wal Marwata Min Sha’aa irilllah Fa man Hajjal Baita Aw Umrata Falaa Junaaha Alaihi An Yattawafa Bihimaa, Wa Man Tattaw wa’a Khairan Fa Innallaha Shaakirun Aleem’.[10]
Along with this, a person should say,

نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ

‘Nabda’u bima badaa Allahu bihi’. When one reaches on the the top of mount Safa, he should turn towards the Qibla (Kaaba) and read the following words three times:

لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ

‘Laa ilaha Illallaahu Wahdahu Laa Shareeka Lahu, Lahul Mulku Wa Lahul Hamdu Yuhyee wa Yumeetu Wa Huwa A’laa Kulli Shay’in Qadeer, Laa ilaha Illallaahu Wahdahu Laa Shareeka Lahu Anjaza Wa’dahu Wa Nasara A’bdahu Wa Hazamal Ahzaaba Wahdahu’.

While reciting this, one should make supplications (duas). After this, one will begin to make Sa’ee by starting to walk from Mount Safa and go to Marwa. This Sa’ee between Safa and Marwa comprises of seven trips on foot. From Safa to Marwa is one trip, and from Marwa to Safa is another trip. One will start Sa’ee from Safa and end the seventh trip at Marwa.

The males will increase their pace in each trip between the two points indicated by two green lights overhead.

While making these trips between Safa and Marwa, one should recite duas which he knows from the Quran or from the Sunnah. After Sa’ee, the males will either shave or cut (trim) the hair of their heads, and the females will cut a small portion (about one inch) of the hair of their heads. The act of shaving or cutting the hair indicates the termination of the state of Ihraam for Umrah, as well as the completion of Umrah. At this time, one can come out from the Ihraam clothing and wear normal clothing.




An overview of the Sunnah method of

performing Tamattu Hajj


On the 8th of Zul Hijja, one should go into Ihraam from his place of residence in Makka. This Ihram will be adopted for Hajj.


Before going into the Ihraam garment, one should say ‘Labbaik Hajja’ and make the intention for Hajj. Before going into Ihraam, one should take a bath and apply Itr on his body.


It is Mustahab to go into Ihraam after the performance of Zuhr Salaah.[11]


After going into Ihraam (and putting on the Ihraam garb) one should say the Talbiya in an audible manner. One should also say the following dua one time:

اللَّهُمَّ حَجَّةٌ لَا رِيَاءَ فِيهَا، وَلَا سُمْعَةَ

‘Allahumma Hajjatun laa riyaa feeha wa laa sum’a’

(0 Allah, this is a Hajj in which there is no ‘showing-off’ and there is no seeking fame in it.[12]


On the 8th of Zul Hijja while in the state of Ihraam, one should proceed to Mina before the Zuhr Salaah while reciting the Talbiya. Here, at Mina, one will perform Zuhr, Asr, Maghrib, Isha and the Fajr of the 9th of Zul Hijja. One should perform these Salaah in its time in congregation. Hence, one spends the night at Mina.


On the 9th of Zul Hijja (the Day of Arafah) one should leave Mina after sunrise and proceed to Arafah. While moving from one place to the other, one should be engaged in saying ‘Allahu Akbar’, ‘Laa ilaha illallah’ and the Talbiyah (Labbaik Allahumma labbaik. .. ).


One must not observe the fast of Arafah. Before entering Arafah, one should stay at the valley Namira and listen to the khutba of the Imam at Zuhr time. After listening to the khutba, one should join Zuhr and Asr Salaah and perform these in congregation in the Zuhr time. Both these Salaah would be performed with one Azan and two separate Iqamah (one for each Salaah).

Note: In these times, due to the large crowd, if a person cannot go to the valley of Namira and stay for a while then there is no harm. In this case, one will go straight to Arafah.


There is no Nafl or Sunnah Salaah to be read between Zuhr and Asr. After performing the Zuhr and Asr Salaah, one will enter into Arafah and go to the bottom of Mount Rahma (mercy) and do the standing there (wherever one finds a place). This is known as wuqoof. Here, in this standing position, one will turn towards the Qibla, raise his hands and recite as much duas (supplications) as possible. During this time, the pilgrim should also recite ‘Allahu Akbar’, Laa ilaha Illallah’ and the Talbiya. Standing at the bottom of Mount Rahma or close to it is Mustahab. However, if one cannot find a place there, then one can stand in any other place at Arafah.


The standing at Arafah is Fardh (compulsory). If it is not done, then one’s Hajj is not valid. The allotted time for this standing is from the midday on the 9th of Zul Hijja until the Fajr time of the 10th of Zul Hijja.


It is not permissible to do wuqoof at Arafah before sun has passed its meridian. At Arafah, it is Sunnah to turn to the Qibla while making dua, and it is  Sunnah to raise one’s hands while making dua.


It is not a Sunnah to climb on Mount Rahma for the wuqoof (standing). However, for this standing, one must be at Arafah. The plain of Arafah is a place where duas (supplications) are accepted. In fact, it is the best place for the acceptance of duas, and the day of Arafah (9th of Zul Hijja) is the best day for the acceptance of duas.


Regarding the best dua to be made on the plain of Arafah, the Prophet (SA) said, ‘The best dua on the day of Arafah, and the best (words) which the other Prophets and I have uttered from my heart is, ‘Laa ilaha illallah wahdahu laa shareeka lahu, lahul Mulku wa lahul Hamdu wa Huwa Ala Kulli Shai’in Qadeer’[13]


On the 9th of Zul Hijja after the sun has set, one should leave Arafah and go to Muzdalifa. During this time, the Maghrib Salaah must not be performed at Arafah or on the road to Muzdalifa. While going to Muzdalifa, one should recite the Talbiya.


After reaching Muzdalifa, one should perform the Salaah of Maghrib and Isha together. This must be done with one Azan and one Iqamah, and the four Farz rakaats of Isha must be read as two on account of being a traveler. At Muzdalifa, one will spend the night in dhikr, dua, recitation of Quran, Talbiya etc. One must also spend some time in rest.


On the morning of the 10th of Zul Hijja (while still at Muzdalifa), one should perform the Fajr Salaah in Jamaat at an early time (within the permissible time), which is earlier than the normal time.


After the Fajr Salaah, one will go at the bottom of the mountain (at Mash’ar Al Haram) or one can go wherever he finds a place at Muzdalifa and do the wuqoof (standing). For this, one will turn towards the Qibla while standing and raise his hands in supplications to Allah. One should engage himself in the remembrance of Allah, making repentance, seeking forgiveness from Allah and much supplications. One should also recite the Takbeer and the Kalima, ‘Laa Ilaha illallah Muhammadur Rasulullah’. These should continue until a little before sunrise when the place has become bright.


On the 10th of Zul Hijja, just before sunrise, one must proceed to Mina with calmness and grace. While doing this, one must be engaged in reciting the Talbiya, and when passing at the valley of Muhasar, he should move with a quick pace.


Upon reaching Mina (on 10th Zul Hijja) a person will proceed to throw the pebbles at Jamra Aqaba after the sun has risen. Before throwing the pebbles, one must stop reciting the Talbiya.


After throwing the pebbles at Jamra Aqaba, one must do the sacrifice, and should cook part of the meat and partake of it.


After the sacrifice (Qurbaani), one must have his head shaved or trimmed and then remove the clothing of Ihraam. At this time, one will wear the normal clothing.


One will then proceed from Mina to Makkah in order to perform the Tawaaf Al Ifadha. After this, one will drink the zam zam water and can also pass some of it on his head. Then one will go to Mt. Safa and Marwa to do the Sa’ee. After this, one must return to Mina.

During the days of Tashreek (11th,12th,13th of Zul Hijja) one should spend the nights at Mina. Here, everyday, after Zawaal (midday), one will go to throw the pebbles at Jamra Al Oola then Jamra Wustaa and then Jamra Aqaba.

After throwing pebbles at Jamra Oola as well as after throwing the pebbles at Jamra Wusta, one should turn towards the Qibla while standing and make dua. (This is to be done after throwing the pebbles at Jamra Oola and Jamra Wusta). However, after throwing the pebbles at Jamra Aqaba, one will not make dua. He will return to his place at Mina.

During the stay at Mina, one should be engaged in acts of Ibadah (worship). One should try to make tawaaf everyday, go to Masjid Khaif for Salaah in congregation and recite in abundance, the takbeer and the kalima ‘Laa Ilaha illallah’. He should praise and glorify Allah excessively and should make a lot of dua while repenting and seeking forgiveness from Allah.

One will stay at Mina until the evening of the 12th of Zul Hijja, then one can leave Mina to return to Makkah. If one wishes to leave on the 12th, then one must leave Mina before sunset of that day. If however, one remained at Mina until sunset, then one will have to remain in Mina for the 13th of Zul Hijja. In this case, one will have to throw the pebbles at the three Jamaraat after Zawaal (midday) and then leave Mina.

After completing the throwing of the pebbles on the 12th or 13th day of Zul Hijja, one will return to his place of residence (in Makkah or Azizia etc.). Then, when one is ready to depart to his country, one must do the farewell Tawaaf (Tawaaf Wada). In this Tawaaf, there is no Sa’ee after it, and there is also no Ramal and Idhtiba for males.

After making the Tawaaf, one will peform two rakaats of Salaah, then drink zam zam water. After this, one should turn towards the Kaaba and make a lot of Duas.

[1] Bukhari, Hadith No.1807, Pg.483, Vol.1, Altaf and Sons

[2] Bukhari, Hadith No.1787, Pg.479, Vol.1, Altaf and Sons


[3] Abu Dawood, Hadith No.4800, Pg.318, Vol.2, Maktaba Rahmania

[4] Muslim, Hadith No.3272, Pg.566, Darussalam

[5] Ibn Majah, Hadith No.2921, Pg.174, Vol.2. Maktaba Tiajariya and graded as Saheeh, Sound


[6] Tirmizi, Hadith No.833, Pg.389, Vol.1, Altaf and Sons

[7] Ibn Majah, Hadith No.2935, Pg.979, Vol.2,Maktaba Tijariya

[8] Irshad As Saari, Pg. 202

[9] Abu Dawood, Hadith No.1884, Pg.383, Darussalam


[10] Surah Baqarah, Verse 158)

[11] As recorded in the hadith of Ibn Abbas by Imam Muslim, Hadith No.3016, Pg.528, Darussalam

[12] Recorded by Ibn Majah from the tradition of Anas (R.A), Hadith No.2890, Vol.2, Pg.965, Maktaba Tijariya

[13] Tirmizi, Hadith No.3585, Vol.2, Pg.517, Altaf and Sons

Performing Salaah In A Plane And Wearing Ihraam Sewn At The Ends To Avoid Ravelling

Question: Assalamu Alikum,

What is the allowance for Salaah when a person is travelling and the time of Salaah comes upon him but he is still in the air? And for Hajj, is it permissible for a man to wear an Ihram which is sewn at the ends to avoid ravelling? Jazakumullah Khair


Answer: Assalamu Alaikum,

If one is travelling and is in the air at the time of Salaah, then one must perform Salaah while in the plane. It is permissible for a man to wear an Ihram which is (stitched at the ends to avoid ravelling).  However it is better to wear an Ihram that has no stiches on it.

And Allah Knows Best.

Mufti Waseem Khan.


Women Not Covering Their Face During Hajj

Question: Assalamu Aliakum,
I would like to find out why women are not allowed to wear the niqaab during Hajj?
Jazak Allah


Answer: Assalamu Alaikum,

The Prophet (s.a.w) has prohibited a woman from covering her face (wearing the Niqaab) while she is in the state of Ihram. In this regard, it is narrated in a tradition from Abdullah bin Umar (R.A) that the messenger of Allah (s.a.w) said: ‘A woman in Ihram must not wear the niqaab and must not wear gloves’ (Tirmidhi who said it was Saheeh (sound)).

In the hadith of Sahih Al Bukhari, it is narrated by Abdullah bin Umar (R.A) that the Prophet (s.a.w) said, ‘A woman in the state of Ihram must not put the Niqaab on her face’. (Sahih Al Bukhari).

In another tradition narrated by Aishah (R.A) it is mentioned that she said, ‘The riders (performing Hajj) used to pass by us while we were with the Messenger of Allah (s.a.w) in the state of Ihram. When they passed in front of us, one of us would lower her Jilbaab (overgarment) from her head over her face, and when they went away, we uncovered the face. (Ahmad;Abu Dawood; Ibn Majah).

Based upon this tradition, the scholars have explained that women will not cover their face while in Ihram. However, when strangers (ghair Mahram-non blood relatives) pass in front of them, they can lower their Jilbaab (overgarment/sheets) over their faces, in a manner that the cloth does not touch the face.

And Allah Knows Best.

Mufti Waseem Khan.