Hajj is Islam’s fifth principle. In other words, it is fard to go and
visit the Kâ’ba-i-mu’azzama once in a lifetime. The second and later hajjes become
supererogatory. The lexical meaning of hajj is ‘to mean, to do, to wish.’ In
the Sharî’a it means to visit a certain place by doing certain things at a
certain time. These certain things are called Menâsik. Each of these menâsik, (that is, singular form of menâsik), is
called Nusuk. Nusuk means worship. Hajj and Umra also are called nusuk. In the tenth year of the Hegira Rasûlullah
‘sallallâhu alaihi wa sallam’ went on hajj on his camel named Kuswâ. It is
written at the end of the chapter about Friday Prayer in the book Durr-ul-mukhtâr, “A person who goes (to the
Kâ’ba) both for trade and for hajj gets thawâb if hajj occupies the major part
of his intention. [The amount of the thawâb varies in proportion to the scope
of the intention for hajj]. If his intention for trade is greater or if the two
intentions are equal, he cannot attain the thawâb for hajj. But if he fulfils
its precepts he will have performed the fard only. Thus, he will escape the
torment for not having done the fard. So is the case with the thawâb for any
worship or pious deed which is done for ostentation.”
A
person who performs the hajj is called a hadji. There are three kinds of
hadjis:
1 -
Mufrid hadji: a person who intends only for hajj when putting on the ihrâm.
Inhabitants of Mekka can be mufrid hadji only.
2 - Qârîn hadji: a person who intends both for hajj and for umra. First
he performs the tawâf[1] and
sâ’i[2] for umra and then, without taking off
his ihrâm and without cutting his hair, performs the tawâf and sâ’i again, this
time for hajj on the days of hajj. There is more thawâb for the qirân hajj than
for either of the other two kinds.
3 - Mutamatti’ hadji: he puts on the ihrâm to perform umra in the
months of hajj, performs the tawâf and sâ’i for umra, cuts his hair, and takes
off his ihrâm. He does not go back to his home town (or country) but, on the
day of Terwiya[3] , or
earlier, in the
---------------------------------
[1] Visiting, and going around the blessed Kâ’ba at Mekka.
[2] Performance of the course between Safa and Merva.
[3] The eighth day of Zu’l-hijja. The day previous to ’Arafa, which, in turn, is previous to the first day of the ’Iyd of Qurbân.
same
year, wears ihrâm for hajj, and performs the hajj like a mufrid hadji. Only, he
performs the sâ’i after the tawâf, too. Thawâb for this tamattu’ hajj is more
than that of the ifrâd hajj (first kind). The months for hajj are Shawwâl and
Zu’l-qa’da, plus the first ten days of Zu’l-hijja. It is wâjib for the qârin
and mutamatti’ hadjis to perform the thanksgiving qurbân. If they do not, they
will have to fast on the seventh, eighth and ninth days of Zu’l-hijja and also
for seven more days after the ’Iyd (of qurbân). All these days add up to ten
days. Meccans cannot be qârin or mutamatti’ hadji.
Umra means the performance of the tawâf and sâ’i with the ihrâm on and
the shaving or cutting of the hair on any day of the year except the five days
allotted for hajj. Doing umra once in a lifetime is sunna muakkad in (the
Madhhabs of) Hanafî and Mâlikî, while it is fard in Shâfi’î and Hanbalî. The
hajj which is fard is called Hajj-i akber
or Hajjatul-Islâm. Umra is called Hajj-i asghâr.
The
hajj has conditions, farâid (fards), wâjibs, and sunnas. It has two kinds of
conditions:
B -
Conditions for incumbency. They are eight according to Imâm a’zam:
1 - To
be a Muslim.
2 -
For a person living in a country of disbelievers to hear (or know) that the
hajj is fard.
3 - To
be discreet.
4 - To
have reached the age of puberty.
5 - To
be free; not to be a slave.
6 - In addition to the necessary livelihood, to have halâl money
sufficient for the round trip for hajj and also for the subsistence of the
household who will be left at home. The prescribed necessary livelihood here is
the same as that which is prescribed for zakât. [Please see the first chapter!]
He who has harâm property is liable not for the hajj but for returning the
property to its rightful owner (or owners). A person who goes on hajj with
harâm property will escape the torment for not having performed the hajj but
will not attain the thawâb for hajj. It is similar to performing namâz at a
usurped place. Such people should not be discouraged from worshipping. Sins do
not debar worships. A person who doubts whether his money is halâl must, as
written in The Fatwâ of Yahyâ Efendi,
borrow money from a person whose earnings are halâl, and spend it on the hajj
to attain the thawâb. And then he
must pay his debt out of his doubtful
money. [Pious Muslims have followed this procedure in defraying their needs.]
7 -
For the time of hajj to have arrived. The time of hajj consists of five days:
the ’Arafa day, and the (four) days of ’Iyd. The time spent on the way being
taken into consideration, it becomes fard for a person who has the conditions
for incumbency at the beginning of this time (for hajj) to go and perform the
hajj once in his lifetime. A person who is in Dâr-ul-Islâm and who has property
must know whether or not hajj is fard for him when the time for hajj comes.
8 -
Not to be too blind, too ill, too old, or too disabled to go on hajj.
B -
Conditions for performance are four:
1 -
Not to be imprisoned or debarred.
2 -
For the route to be taken for hajj and for the place of hajj to be safe and
without danger. The hajj is not fard when one is compelled to go by dangerous
means, by ship, train, bus or plane. During years when highwaymen attack the
hadjis’ lives and possessions it is not fard to go on hajj. But the murder of a
few hadjis is not an excuse (for not going on hajj). On hajj, it is permissible
to pay the tax or bribes charged for entering the country. Bribery is always
permissible when it is for saving one’s life or property. But it is sinful to
ask for bribe.
3 - To go on hajj, a woman who lives in a place
three-days-plus-three-nights’ way (by walking) to Mekka has to be accompanied
by her husband or by an eternally mahram relative whom she can never marry and
who is not on record sinning. Also, the woman must be rich enough to meet his
expenses too. A hadîth, which is quoted by Bezzâr in Kunûz ud-deqâiq, declares, “A
woman cannot go on hajj without her mahram accompanying her.”
Because we live in an age when mischief and wrongdoing are on the increase, one
should not travel with a person who is one’s relative through marriage or ridâ[1] . The husband cannot prevent his rich wife from
going on hajj with a mahram relative of hers once. For a husband does not have
the right to prohibit his wife wrom doing the farâid. [Hadîqa, p. 591]. Again, it is written
---------------------------------
[1] A sucking from the same breasts with another. Becoming another person’s foster brother or sister on this wise.There is detailed information about ridâ’ in the Turkish original version of Seâdet-i ebediyye, Part 2, Chapter 37
at the
end of the chapter about the afflictions incurred through speech, “The husband
can prohibit his wife from going on nâfila (supererogatory) hajj with her
mahram relative. If she goes with his permission, her livelihood will be
provided by her husband throughout the course of her going and coming back, but
not if she goes without his permission.” Please see the section dealing with a
marriage contract with stipulated conditions in the twelfth chapter. According
to Shâfi’î Madhhab, a woman without a mahram relative accompanying her can go
on a hajj which is fard for her by joining two other women. It will be an
excuse for a woman whose mahram dies on the way of hajj to imitate the Shafi’î
Madhhab.
4 -
For a woman not to be in the state of iddat, that is, not to be newly divorced.
By the
year a person has the conditions for performance as well as the conditions for
incumbency the hajj becomes fard for him. If he dies on his way to hajj in the
same year, he becomes absolved from the hajj. In this case he does not have to
request in his last will the sending of a deputy. But he becomes sinful if he
does not go that year. If he puts off going on hajj until a few years later, he
becomes gravely sinful. For, insisting on small sins causes grave sins. If he
becomes ill, imprisoned, or disabled on his way for hajj or at home in one of the
later years, he will have to send a substitute in his place from his country,
or request it in his last will. If he recovers after sending the substitute, he
will have to go in person, too. If he goes on hajj in a later year, his sin for
delaying the hajj will be forgiven. According to Imâm Muhammad and Imâm
Shâfi’î, it is permissible to put it off until later years.
Going
on hajj is not fard for a person who does not have one of the conditions for
incumbency. It is not necessary to provide the conditions for incumbency. For
example, it is not necessary to accept the money or property that is presented
to him so that he can perform the hajj. If a person has the conditions for
incumbency but lacks one of the conditions for performance, it is not fard for
him to go on hajj, but if this excuse continues till his death he has to send a
Muslim as a deputy in his place or command in his last will that someone should
be sent in his place. There are three kinds of worships:
1 -
Worships that are only done physically, such as salât, fasting, reading the
Qur’ân, and dhikr. No one can do physical worships on someone else’s behalf.
Everyone has to do them himself. He cannot make someone else his deputy.
2 - Worships that are done only with property. Examples of these
worships are zakât of property, zakât of body, namely, sadaqa fitr, zakât of
landed property, namely, ’ushr, kaffârats such as emancipating slaves and
feeding or clothing the poor. No matter whether or not a person has an ’udhr[1] , his worships that are to be done with property
can be done by someone else, even by a zimmî, on his behalf, with his
permission and with his property.
3 -
Worships that are done both physically and with property, such as the hajj that
is fard. As long as a person is alive, it is only when he has an ’udhr that
someone else can perform the hajj on his behalf with his permission and with
his money. He who is not liable for hajj can send a deputy for the
supererogatory hajj even when he has no ’udhr.
A
person can give as a gift the thawâb of his worships to a dead or alive person,
such as salât, fasting, sadaqa, Qur’ân al-kerîm, dhiqr, tawâf, hajj, umra,
visiting the graves of Awliyâ and giving a shroud for a dead person, even if
they are fard or supererogatory for him, after having done or while doing any
of them. But in the Madhhabs of Shâfi’î and Mâlikî the thawâb of worships that
are done only physically cannot be given to someone else as a present. Imâm-i
Subkî and the later Shâfi’î savants (rahmatullâhi ta’âlâ alaihim ajma’în) said
that these also could be given as gifts. It is useless to have your worships
done by payment or to sell the thawâb of your worships to someone. It is a
payment if you bargain before the worship is done. And it is to sell the
worship if you bargain after doing the worship.
When putting on the ihrâm, the deputy has to intend with his heart for the person who has appointed him. A person who has the debt of hajj must command his trustee by giving him the name of the deputy who will perform the hajj on his behalf after his death. The dying person or his appointed non-inheriting trustee cannot make one of the inheritors his deputy unless the other inheritors approve of it. Unless a person countenances it, it is not permissible to send someone else for hajj on his behalf. But if the dead person has not made a will in this respect, that is, if he has not reserved money for hajj, his heir can go on hajj on his behalf or send someone else with the money from his share of the inheritance. Thus he will have saved his father or mother from the
---------------------------------
[1] Excuse (being incapable, imperfect).
debt of hajj. If the hajj has become fard
for himself, too, he has to go for himself in addition. But saving his parents
from the debt of hajj will make him attain the thawâb for ten acts of hajj.
According to the Madhhabs of Hanafî and Hanbalî, the (trip for) hajj must be
started from the city they used to live in. For example, if a person living in
Istanbul loses his father stationed in Erzurum, and if he wants to send someone
as his father’s deputy on hajj though his father did not request it in his
will, it is fard for him to send the deputy from Erzurum. It is not permissible
to send the deputy from some other place in the Madhhab of Hanafî. But in
Shafi’î Madhhab it is permissible to send the deputy from any place except
Mîqât[1] . In
fact, it is permissible in Shâfi’î Madhhab to give money to someone going on
hajj and tell him to find a deputy in Mekka and have him perform the hajj from
Mîqât on behalf of your father. The Hanafîs with little money can follow
Shâfi’î Madhhab and make someone in Mekka deputize for their father, mother, or
other close relative who has not commanded it in his or her last will. Yet
while giving the money they have to make their niyya: “I am following Imâm
Shâfi’î.”
If a person performs hajj on behalf of someone else without his permission, the hajj belongs to him. That is, if he has the debt of hajj he has paid it. He can present its thawâb to the person he has deputized for. Any Muslim can present the thawâb for any of his worships to any other Muslim dead or alive. But the person presented with the thawâb (of hajj) will not be absolved from his debt of hajj. The trustee (wâsî), that is, the person who has been enjoined on the will, sends the deputy commanded (by the owner of the will). And the deputy cannot send someone else on his behalf, unless he is told to do as he pleases. If the owner of the will has added the amendment, “My deputy or someone else,” to his will, or if he has not appointed a deputy while enjoining his will on his trustee, his trustee can go himself as well as send someone else for the hajj. It is not permissible for a person for whom it is not fard to go on hajj to send someone else for the fard hajj on his behalf. A child who is discreet but below the age of puberty can be a deputy. It is not permissible to appoint a deputy by giving him a certain sum of money in the name of a payment (for his work). Estimating the cost of the journey and his
---------------------------------
[1] Place where the hadjis assume the garb that is called ihrâm and worn during the rites of pilgrimage.
subsistence during the course of the hajj,
you say to the deputy, “With this money....” The money given to him now is not
a payment but a donation. It is written in Eshbâh:
“The money left is returned to the inheritors. If the inheritors tell the
deputy that they appoint him also as a deputy to present the rest of the money to
himself and to accept it for himself, the deputy does as he is told.” Though it
is permissible in Hanafî for a person who has not made his own hajj and has not
reached the age of puberty or for a woman to be a deputy, it is not permissible
in Shafi’î. It is permissible for a deputy who is a hadji himself[1] not to come back and to remain in Mekka after
making the hajj on someone else’s behalf. But it is better to command him to
come back. In Ukûd-ud Duriyya, it is
written, “Although it is permissible for a poor person who has not performed
his duty yet to perform hajj instead of someone else, when he arrives in Hil, it will become fard for him also to perform
hajj. In this case he will have to stay in Mekka and to perform his own hajj
the next year. On the other hand, due to his staying and not returning home,
after the previous hajj, the dead person’s hajj will remain incomplete. If the
deputy is told to do whatever he wishes, then the deputy may also delegate
someone else.” [If he finds a deputy in Mekka he performs his own hajj also in
the same year]. A hadji’s going on hajj as a deputy (for someone else) is
better than his going on hajj once more for himself.
If a
poor person goes on supererogatory hajj, when he reaches Mîqât he becomes like
a Meccan and it becomes fard for him to make the hajj walking, and therefore he
must make his niyyat to perform the fard. If he makes niyya (intends) to make
supererogatory hajj, it becomes necessary for him to make hajj again. But the
case is not so with a deputy who is poor. For, he has reached there, and will
go back, with someone else’s power. If a deputy, (that is, a person appointed
by a rich person to make hajj on behalf of the rich person), has not made hajj
for himself, he must stay in Mekka and one year later make the hajj for
himself, too. The thawâb for a rich person’s hajj is greater than the thawâb
for a poor one’s. If the poor person dies of hunger or exhaustion on his way to
hajj, he becomes sinful. Going on hajj is makrûh for a poor person who will be in
need and will have to ask for help from others on the way. A deputy who has
been given a choice can give the money to another person and send him instead,
---------------------------------
[1] i.e. a person who has performed the hajj that is fard for him.
regardless of whether or not he becomes
ill on the way. But he cannot send another person if he has not been given
permission. A hadji who dies before standing on Arafât does not have to command
in his last will that his hajj should be made, if his going on hajj and dying
happen in the same year when the hajj becomes fard for him. But if he goes on
hajj a few years after (the hajj became fard for him), it will be wâjib for him
to command in his last will that a deputy should be sent from his own city. A
deputy may as well be sent from the place he has appointed or from any place
whence it is possible to send one with the money he has allotted. Words used in
a will must be chosen with care.
In
case one-third of a person’s property would sufficiently meet the expense (of
sending a deputy on hajj from his town), it is sinful for him, (while dying), to
will the amount of money that will not suffice for sending a deputy from his
town or to command that a deputy should be sent from some other place. If he
did not appoint the place or the amount of money, a deputy is sent from his
town, even if he died on his way for hajj. No one can go on hajj with his own
money on behalf of a person who commanded hajj while dying that his hajj should
be performed (after his death). If anyone does, hajj will belong to himself.
The dead person’s debt of hajj will not have been paid. The person who makes
hajj can present its thawâb to the dead person after the hajj. The dead
person’s hajj is performed by using one-third of the property left by him, or
the money which he reserved from one-third of his property, and by starting the
journey from his town. The deputy may as well add some of his own money to
this. If the money reserved is insufficient a deputy can be sent from any place
offering convenience. If it is still impossible, the (dead person’s) will
becomes invalid. If a person is alive but disabled (for hajj), he has to give
the person he deputes enough money to enable him to go on hajj from his town.
If the dead person did not add the stipulation that the hajj should be done by
using the property he left behind, his inheritor may send a deputy with his own
property, whether or not he has the intention to meet the expense from
one-third of the heritage. If he has the intention to take it from the dead
person’s property, he cannot go on hajj himself. In the hajjes of tamattu’ and
qirân the cost of the qurbân belongs to the deputy. If the deputy swears that
he has made the hajj he is to be believed. No one can ask him to return the
money. A deputy who has been perfidious can be dismissed before the assumption
of the ihrâm.
A person for whom zakât and hajj become fard, first goes on hajj,
immediately, and then gives zakât of what is left from the hajj. If he cannot
go on hajj, he gives the zakât of the entire amount. After the time for hajj
has come, that is, after the hajj has become fard, it is not permissible to
spend the money for hajj buying things one needs, such as a house or a year’s
supply of food. One has to go on hajj. However, it is permissible to buy them
before the time of hajj comes. For hajj does not become fard before its time
comes.
It is
necessary to provide the conditions for performing the hajj. But a woman does
not have to get married or imitate the Shâfi’î Madhhab in order to go on hajj.
For, the husband does not have to take his wife on hajj. Nor is it permissible
for her to contract a temporary marriage with a man going on hajj. This is
written in Durr-ul-muntaqâ.
If a
person lacking one of the conditions for incumbency goes on hajj, he has made a
supererogatory hajj. He will have to make hajj again when the conditions are
completed. If a person lacking one of the conditions for performance goes on
hajj, he has performed the fard.
A
woman cannot go on hajj without a man to accompany her. Her hajj will be
accepted if she goes, but it is harâm. When she goes with her husband (or
eternally mahram relative), it is harâm for her to join men in a hotel, during
the tawâf and sâ’i, or while throwing stones, which would not only annihilate
the thawâb for hajj but would also cost her a grave sin. A woman without any
eternally mahram relatives sends a deputy in her place when she is old, when
she cannot see any more, or when she catches an uncurable disease. She does not
send a deputy before then.
Hajj
is not sahîh if any one of these three farâid is not fulfilled.
1 - To make the hajj in an ihrâm. An ihrâm,
like large bath towels, consists of two white pieces of cloth, one of which is
wrapped around that part of the body below the waist and the other is wrapped
around the shoulders. It is not fastened with thread or secured with knots.
Before beginning the Tawâf, it is sunnat to wrap the Ihrâm round the upper part
of body, with the middle part of the ihrâm under the right arm and its two ends
on the left shoulder.
For
people who come (to Mekka) from long distances for hajj,
’umra, trade or for any other purpose, it
is harâm to go through the places called Mîqât and enter the Harem, that is,
the blessed city of Mekka, without the ihrâm on. Any person who passes by (the
Mîqât without the ihrâm on) has to return to the Mîqât and put on the ihrâm. If
he does not put on the ihrâm he will have to kill an animal of qurbân. Between
the places called Mîqât and the Harem,
that is, the city of Mekka, is called Hil.
People who intend to remain in the Hil for some business while going through
the Mîqât and people who live in the Hil are permitted to enter the Harem
without the ihrâm except when they intend for hajj. For example, the city of
Jeddah is in the Hil. The Harem is a
little larger than the blessed city of Mekka and its boundaries are determined
by stones set up by the Prophet Ibrâhîm
‘alaihis-salâm’. The stones have been replaced many times. For hajj the
inhabitants of the Hil put on the ihrâm in the Hil and those who live in the Harem
put it on in the Harem. The ihrâm is assumed when passing through the places of
Mîqât, intending in the prescribed way and saying the prescribed prayers. It is
permissible -even better- to assume the ihrâm before reaching the places of
Mîqât or even in your hometown (or country). It is permissible but makrûh to
assume it before the months of hajj.
A
person wearing the ihrâm is prohibited from certain things. These prohibitions
include killing the animals of hunt living on land, wearing sewn clothes, shaving
any part of the body, having sexual intercourse, fighting or quarrelling, using
perfumes, cutting the nails, (for men) wearing mests or shoes, covering the
head, washing the head with marshmallows, wearing gloves or socks, entering a
bath, plucking or uprooting oats or trees growing by themselves, and killing
the lice found on one’s body or showing them to someone else so that he will
kill them. Those who do these knowingly or unknowingly or by forgetting will
have to pay a penalty by killing a qurbân or giving alms. The owner can eat the
meat of his qurbân of tamattu’ or qirân. But he cannot eat the meat of qurbân
which he has killed in payment of a penalty. If a qârin hadji commits a fault
which necessitates one qurbân in mufrid hajj, it becomes necessary for him to
perform two qurbâns, one of which is for the ’umra.
While
in the ihrâm it is permissible to kill fleas or all kinds of flies, lice found
on someone else, animals that are harmful or that would attack a man, such as
mice, snakes, scorpions, wolves, kites, to wash your head with soap, to wear
clogs or other shoes with open upperpart, to have your (aching) tooth
extracted, to scratch
yourself slightly provided you shall not
kill lice or lose hair, to wear coloured ihrâm, to make ghusl, to sit in the
shade of a roof, a dent or an umbrella, provided your head shall not touch it,
to cover your head with things that are not normally used as headcovers, [such
as bowls and trays], to put a parcel or the like on your head, to wear a belt
or sash round your waist, to carry a money purse, a sword or a gun tied on your
waist, to wear a ring, to pluck or uproot the vegetables or trees sown or
planted by people, to fight your enemy.
It is
necessary for women to cover their heads and permissible to veil their face,
provided the veil shall not touch the skin, to wear sewn clothes, mests,
stockings, and ornaments under cover.
2 - On the day of ’Arafa to stay for Waqfa at
any place of ’Arafât other than the place called Wâdi-yi Urana after the early
and late afternoon prayers. Like all others, you stand, or sit if you cannot
stand, towards the imâm, and listen to the prayers he will say. Then you can
sit or lie down.
A person arriving late for hajj goes directly to ’Arafat. He does not
have to perform the Tawâf-i-qudûm. If a
hadji stays at ’Arafât for a while within the time between the early afternoon
prayer on the day of ’Arafa and the morning prayer on the first ’Iyd day or if
he passes through ’Arafât with his ihrâm on or if after putting on the ihrâm falls
asleep or faints and is carried on a stretcher or something else and is made to
carry out the menâsik or if he gets sick or faints before putting on the ihrâm
and someone else assumes the ihrâm and also carries out the menâsik on his
behalf before he wakes up or if he stays at ’Arafât not knowing that it is
’Arafa day, his hajj becomes sahîh and he gets absolved from the tawâf-i-qudûm.
It is not necessary to know that the place is ’Arafat or to intend. A person
who is not at ’Arafât or who does not go through ’Arafât on that special day or
night cannot be a hadji, nor can one who flies by there by plane. The hajj
performed a day earlier, as Wahhabîs have been doing for some years, is not
acceptable. A new moon sets close to the setting point of the sun and after the
time of sunset. Its puffed up part is on the western side. At terbî’ (i.e, on the seventh night)[1] the moon sets six hours later than the sun. At bedr-i tam (on the 14th night)[2] the moon becomes a full sphere and it
rises while the
---------------------------------
[1] First quadrature.
[2] Full moon.
sun
sets and sets in the morning. The daily newspaper Türkiye of July 28, 1987, on
a Tuesday, stated that “In the city of Kayseri, on Sunday the new moon of the
month of Zu’lhijja was not seen. On Monday, the sun set at 19.50 p.m. At 20.20
p.m., the new moon was seen and it set at 20.55 p.m.” According to this
information (in 1987), the first day of the month of Zu’lhijja was Tuesday.
Therefore, the ninth day of the month (Wednesday) became the day of ’Arafa. But
the Wahhabi government took the hadjis to ’Arafât on Monday and they prevented
the ones who wanted to visit it again on Wednesday.
3 - To make Tawâf-i-ziyârat to
the Kâ’ba. Tawâf means to go round the Kâ’ba-i-mu’azzama within Masjîd-i-harâm.
Seven turns are made, four of which are fard and three are wâjib. It is
permissible to make the tawâf by taking the well of Zemzem and the
Maqâm-i-Ibrâhîm within the circle. It is written in the book Eshbâh that it is better for women not to keep
close to the Kâ’ba while making the tawâf. If there is the risk of the men
touching the women, it is necessary for those who are in the Shâfi’î Madhhab to
imitate either the Hanafî or the Malikî Madhhab. It is not permissible to make
the tawâf outside of Masjîd-i-harâm. It is fard in itself to make a niyya (to
intend) for the tawâf. Also, it is fard to make tawâf-i-ziyârat after (standing
at) ’Arafât. If the adhân is called as you are making the tawâf or the sa’i,
you put it off and complete it after performing the namâz. It is written in the
marginal notes by Tahtâwî in the book Marâqilfalâh,
“There is the fear that a person who goes round any mosque other than the Kâ’ba
for worship may become a disbeliever.”
1 - To
make sa’i, that is, to walk in the prescribed way, seven times between the mounts
of Safâ and Merva, provided this will be after the tawâf-i-qudûm and within the
months of hajj. Sa’i without tawâf is not sahîh (valid).
2 - To perform (the rite termed) waqfa (pause) at Muzdalfa on the way
back from ’Arafât. Muzdalfa is the place where the Prophet
Âdam first met the blessed Hawwa (Eve).
3 - To
throw clean pebbles, or anything on which it is permissible to make tayammum,
for three days at Minâ.
4 -
Before taking off the ihrâm, to shave at least one-fourth of your head or to
cut or have someone cut at least three centimetres of your hair. It is not an
excuse not to find a barber or a shaver. Even a person without any hair or with
a sore on his head has to
pass the shaver around his head without
touching his head. Women do not shave or clip their hair. But they cut a little
of it with scissors.
5 - For those hadjis who are Âfâqî,
that is, who come to Mekka from places that are farther from the places called
Mîqât, to make Tawâf-i-sadr, that is, Tawâf-i-wadâ’ (farewell visit), the day before
departing from Mekka. This tawâf is not wâjib for a menstruating woman.
6 - To stay at ’Arafât for a while after sunset. It is written in the
books Jawhara and Majmû’a-i-Zuhdiyya, “A person who leaves ’Arafât
before sunset will have to kill a qurbân. You can stay at ’Arafât when you are
junub.
7 -
During tawâf-i-ziyârat, to make three more turns after going round the
Kâ’ba-i-mu’azzama four times. The night after tawâf-i-ziyârat is spent at Minâ.
8 -
Not to be without an ablution or a ghusl while making the tawâf.
9 - To
wear clean clothes.
10 -
To make the turns by taking the place called the Hatîm within the circle while
making the tawâf.
11 -
To make the tawâf with the Kâ’ba-i-mu’azzama always on your left hand side.
12 -
To have made the tawâf-i-ziyârat by the sunset of the third day of ’Iyd.
13 - To cover the awrat parts[1] while
making the tawâf. This is very important for women.
14 -
While making sa’i between the mounts of Safâ and Merva, to begin from Safâ.
Getting
on top of the mount of Safâ, you turn towards the Kâ’ba. You make tekbîr (say:
“Allâhu akber”) and tehlîl (say: “lâ ilâha illallah”), and say the prayer of
salawât. Then, stretching both arms forward on a level with your shoulders and
opening your palms toward the sky, you say your prayers. Next you walk towards
Merva. You walk four times from Safâ to Merva and thrice from Merva to Safâ.
15 - To perform two rak’ats of namâz in the Masjîd-i-harâm
after each tawâf.
16 -
To do the devil-stoning (the Jumarats) during the ’Iyd
---------------------------------
[1] See Chapter 8 of fourth fascicle of Endless Bliss.
17 -
To shave the head or cut the hair on the first day of ’Iyd and within the
Harem.
18 -
To make the sa’i walking. Men walk faster between the two green posts.
19 -
For people making qirân or tamattu’ hajj, to kill a qurbân for thanksgiving.
20 -
To kill the qurbân on the first day of the ’Iyd.
21 -
Doing such forbidden things as having sexual intercourse before staying at
’Arafât will nullify the hajj. It is fard not to do such things before staying
at ’Arafât. It is wâjib to forbear from those things other than sexual
intercourse till after taking off the ihrâm and from intercourse till after
making the tawâf-i-ziyârat.
A
person who does not perform a wâjib at its prescribed place and time, whether
he knows it or not, is liable to punishment. The punishment is to kill a qurbân
or to give alms as much as the amount of fitra. Nothing is necessary when it
(the wâjib) is omitted for such reasons as illness, old age, or for the place
to be overcrowded. [Nor is it necessary to have a deputy perform the wâjib (one
has omitted for such reasons)]. A woman in the state of haid (menstruation) or
nifâs (lochia) cannot enter the Masjîd-i-harâm. She performs the ordinances
other than the tawâf and the sa’i. And she performs the tawâf and the sa’i when
she is canonically clean. Each day’s menâsik may as well be made on the night
following it.
It is
permissible to perform the fard or supererogatory namâz as well as to perform a
namâz in jamâ’at in the Kâ’ba. It may as well be performed by turning your back
toward the imâm’s back. It is makrûh to perform it by turning your back toward
the imâm’s face or to perform it on top of the Kâ’ba. While performing the
salât by forming a circle round the Kâ’ba, people other than those on both
sides of the imâm can be closer to the Kâ’ba than the imâm.
1 - For those who are âfâqî (from distant places), to go directly into Masjîd-i-harâm and make Tawâf-i-qudûm. While looking at the Kâ’ba they say tekbîr, tehlîl, and prayers. Men rub their hands and face gently on the Hajer-i-aswad. After the tawâf-i-qudûm and two rak’ats of namâz, the sa’i between Safâ and Merva is performed. Then, without taking off their ihrâm, they stay in
Mekka and make as many supererogatory
tawâfs as they like until the day of Terwiya. Because the mufrid hadjis and the
qârin hadjis cannot take off their ihrâm till after throwing pebbles and
shaving their head (or cutting their hair), they have to avoid the things
prohibited when in the ihrâm. People who cannot avoid such things had better
become mutamatti’ hadji. It is not sinful to pass in front of people who are
performing salât in Masjîd-i-harâm.
2 - To begin the tawâf from Hajer-i-aswad
and to end it there.
3 - For the imâm to make the (speech called) khutba at three places:
The first in Mekka on the seventh day of Zu’l-hijja month; the second at
’Arafât when the time for the early afternoon prayer comes, before the early
and late afternoon prayers on the ninth day; and the third at Minâ on the
eleventh day. At ’Arafât, when the khutba is over, the early afternoon prayer
and immediately after this the late afternoon prayer are performed in jamâ’at.
A person who is late for the jamâ’at performs the late afternoon prayer at the
time of the late afternoon prayer. After the salât, the imâm and the jamâ’at
(congregation) leave Masjîd-i-Namra to go to Masjîd-i-Mawqif and, the imâm
sitting on an animal and the hadjis staying on the ground, standing or sitting,
they perform the waqfa. It is better for the jamâ’at to be on animals, too. It
is not necessary to mount the rocks of Jabal-i-rahma
or to make niyya for the waqfa. [The salât which is performed behind the imâm
who belongs to a group of bid’at should be repeated. For, it has been conveyed
through hadîth-i sherifs that worships performed by people who belong to a
group of bid’at will not be accepted.]
4 - To leave Mekka for ’Arafât on the day of Terwiya, that is, on the eighth day of Zu’l-hijja, after the
morning prayer. After Mekka you come to Minâ.
5 - To
sleep at Minâ on the night before the ’Arafa day and on the nights of the
first, second and third days of the ’Iyd. It is not obligatory to stay at Minâ
on the third night and day.
6 - To
leave Minâ for ’Arafât after sunrise.
7 - To
sleep at Muzdalfa on the night of ’Arafa. You go from ’Arafât to Muzdalfa and,
when the time for the night prayer comes, you perform the evening and night
prayers one right after the other in jamâ’at. Those who have performed the
evening prayer at ’Arafât or on the way have to perform it again together with
the night prayer at Muzdalfa, in jamâ’at or alone.
8 - To
stay for Waqfa after dawn at Muzdalfa. Spending the night at Muzdalfa, you
perform the morning prayer right after
dawn and then perform the waqfa at a place
called Mesh’arilharâm until it becomes
rather light. Then you leave for Minâ before sunrise. On the way you should not
stop at the valley called Muhasser. This
is the place to stop for the As-hâb-i-fîl.
After coming to Minâ, at a place called Jamra-i-aqaba, which is the farthest
from the Masjîd-i-Khîf, by using the
thumb and the pointing finger of your right hand you throw seven pebbles as big
as chick-peas at the foot of the wall marking the place of Jamra from a
distance of two and a half metres or more. It is acceptable if they fall at the
foot of the wall after striking the wall or a man or an animal. Though it is
permissible to do the pelting any time until the dawn of the following day, it
is sunna to do it before noon of the first day. Then, leaving the place immediately,
you slaughter a qurbân if you like. For, it is not wâjib for a safarî person to
perform the qurbân. Because hadjis are safarî, it is not wâjib for a mufrid
hadji to perform the qurbân. After the performance of the qurbân you shave your
head (or cut your hair) and take off the ihrâm. Those who are at Minâ on the
first day of the ’Iyd and all hadjis do not perform the ’Iyd prayer. Then, the
following day or the other day or the day after the other day, you go to Mekka
and, after intending, make theTawâf-i-ziyârat.
This is also called the Tawâf-ul-ifâda.
It is makrûh to postpone the tawâf-i-ziyârat and the haircutting till after the
sunset of the third day of the ’Iyd, and doing this necessitates killing a
qurbân. It is only when you are unconscious that someone else may perform the
tawâf on your behalf. You do not make Reml and
Sâ’i during the tawâf-i-ziyârat. After
the salât of tawâf you return to Minâ. You perform the early afternoon prayer
in Mekka or at Minâ. The khutba is made at Minâ after the early afternoon
prayer on the second day of the ’Iyd. After the khutba you throw seven pebbles
at each of three different places. You begin with the place closest to the Masjîd-i-Khîf. On the third day of the ’Iyd you
throw seven more pebbles at each place, and the number of pebbles becomes
forty-nine. It is not permissible, or it is makrûh (according to some savants),
to throw them before noon. You leave Minâ before the sunset of the third day.
It is mustahab to spend the fourth day at Mina, too, and to throw twenty-one
more pebbles any time you like from dawn to sunset. If you stay at Minâ until
the dawn of the fourth day and leave the place without having thrown pebbles at
all, you will have to kill a sheep. After throwing pebbles at the first place
and at the second place you stretch forward your arms on a level with your
shoulders and turn the palms to the sky or to the qibla, and say
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your prayers. The seventy pebbles to be
thrown are picked up at Muzdalfa or on the way. It is permissible to throw the
pebbles when on an animal. After the Tawâf-i-sadr
you will drink from the water of zemzem. You will kiss the threshold of the
Kâ’ba, and rub your chest and right cheek gently on a place called Multazam.
Then, holding on to the curtain of the Kâ’ba, you say the prayers you know and
send your invocations. Then, while weeping, you go out the door of the Masjîd.
Minâ
is to the north of Mekka; Muzdalfa is to the north of Minâ, and ’Arafât is to
the north of Muzdalfa. With the recently built asphalt roads, between Minâ and
Mekka is
9 - To
make a ghusl before the Waqfa at ’Arafât.
10 -
During the last return to Mekka from Minâ, to stop at a valley called Ebtah and
stay there for a while. Thence you come to Mekka, and stay there as long as you
like.
11 - Before setting out for hajj, it is a sunnat to ask for permission
from your parents who are not in need, from your creditors, and from your
surety. If your parents are needy it is harâm to set out without their
permission. Also, it will be harâm to set out without your wife’s permission if
you do not leave subsistence with her. It is mustahab to enter Mekka through a
door called Mu’allâ, and the Masjîd
through the Bâbussalâm and during
daylight.
He who
omits the sunnats of hajj is not liable to punishment. Yet it is makrûh and
causes a decrease in the thawâb (not to do them). If the ’Arafa day coincides
with a Friday it produces the thawâb of seventy hajjes. It is common among the
people to call this Hajj-i-akber, which is not true.
Lying between two opposite combinations of mountains extending in a
north-south direction, Mekka covers an area of three kilometres in length and
one kilometre in width. Its stone-built houses have mostly three to four
stories. In the center of the city is a great mosque named Masjîdilharâm. Masjîdilharâm is open on the top
and has a yard which, like the yards of Istanbul’s mosques, is surrounded by
three rows of domes. The domes number five hundred and are supported by 462
pillars, of which 218 are made of slender marble, 224 are carved from a stone
called
hajar-i-shems, six or eight angled, and
yellow-coloured. Masjîd-i-harâm has an oblong form, its north wall is
Before
the time of Hadrat ’Umar (radiy-Allâhu ’anh), Masjîd-i-harâm did not have any
walls. Around the Kâ’ba was a small square sorrounded by houses. The Caliph ’Umar
had some of the houses demolished and had a one-metre-high wall built around
the Kâ’ba, and thus Masjîd-i-harâm was built. Masjîd-i-harâm was restored
various times. Today’s Masjîd-i-harâm, together with the eleventh restoration
of the Kâ’ba-i-mu’azzama, was built in 1045 hijri [1635 A.D.], during the time
of Sultan Murâd Khan IV, the seventeenth Ottoman Emperor. Now Wahhâbîs, on the
pretext of enlarging them, are demolishing and annihilating those historic
Islamic works, building in their place things that have only materialistic
value. At the cost of desecrating the Kâ’ba-i-mu’azzama, they are building
taller houses and hotels.
The
Kâ’ba-i-mu’azzama is a cubical room built of stone in the middle of
Masjîd-i-harâm, and is
made of marble and the rest of wood, was
restored by Mustafa Khan II. To the right of the door is a hollow and three
pillars reaching high up to the ceiling. The outer side of the Kâ’ba is dressed
with black silk tissue. The door is curtained with green satin.
The
Zemzem well, also within Masjîd-i-harâm, is in a room opposite the corner of
hajer-i-aswad and fourteen and a half meters away from the corner, and has a
stone curb
The
four corners of the Kâ’ba are called the four rukns. The one pointing to
Damascus is termed Rukn-i-Shâmî, the one pointing to Baghdad is termed
Rukn-i-Irâqî, the one toward the Yemen is termed Rukn-i-Yemânî, and the fourth
corner is termed Rukn-i-Hajer-il-aswad.
It is
mustahab to drink zemzem after the farewell tawâf. With hundreds of thousands
of hadjis drinking the zemzem, washing themselves with it, and taking lots of
it to their countries, the water in the well cannot be exhausted. And now
everyday the water has been pumped out day and night with a machine and a large-hose
pipe, but it still does not seem to be exhaustible.
There
is a Gold Gutter on the north wall of the Kâ’ba. The space between this gutter
and the curved small wall, which is below the gutter and in line with it, is
called the Hatîm. While making the tawâf it is necessary to make the turns
outside of this Hatîm wall.
The
earth has only one Kâ’ba. And it is in the city of Mekka-i-mukarrama. To
perform the hajj Believers go to the city of Mekka-i-mukarrama, and there they
do the things commanded by Allâhu ta’âlâ, and become hadjis. Disbelievers go to
other countries and visit other places. They are not called hadjis. Muslims’
acts of worship and disbelievers’ irreligious acts are different things.
If people living in the Hil enter Mekka without the ihrâm it becomes
wâjib for them to make hajj or ’umra.
The final pages of the part entitled “Twin Apples of the Eyes of
Muslims” in the Turkish book Ashâb-i Kiram,
give detailed information indicating that after making the hajj it is necessary
to go to Medina-i-munawwara and visit the Prophet’s
blessed grave. The Hujra-i-sa’âda (the Prophet’s grave), being close to the east corner of
the qibla wall of Masjîd-i-sherîf, remains on the left side of a person who
stands towards the qibla in the mihrâb. And the Minbar remains on his right.
The area between the Hujra-i-sa’âda and the minbar is called Rawda-i-mutahhera. The Hujra-i-sa’âda is enclosed
by two walls, one within the other. There is a hole in the middle of the
ceiling of the inner wall. The outer wall reaching up to the ceiling of Masjîd,
its green dome can be seen from long distances. The outer walls and the high
grating outside are screened with curtains called Settâra.
No one can go inside the walls, for they have no doors. On the 384th page of
the book Mir’ât-i Medîna it is written
that when Masjîd-i-sa’âdat was first constructed, its width was 60 dhrâ’ [25
meters], and its length 70 dhrâ’ [29 meters]. Two months before the Battle of
Badr, i.e. in the month of Rajab of the second year, after the heavenly order
to change the qibla direction towards the Kâ’ba was revealed, its door was
moved from the north wall to the south wall, and the masjîd’s length and width
were extended to a hundred dhrâ’ [42 meters] each. This door is named Bâb-ut-tavassul. During the restoration period of
Velid bin Abdulmalik and the Abbasî
Caliph Mehdî (rahmatullâhi alaihim
ajma’în) in 165 [781], the masjîd’s length became
Masjîd-i-Nabî now has five doors. Two of them are on the west wall; the
one near the qibla is called Bâbussalâm,
and the one near the north corner is called Bâburrahma.
The east wall has no door on the qibla side. The east wall has the Bâb-i-Jibrîl, which is opposite the Bâburrahma.
Please see the chart on the ninety-sixth page of (sixteenth edition of) The Sunnî Path.
It is written in Durr-ul-mukhtâr,
“The fard hajj must be made before visiting Medina. It is also permissible to
visit Medina first. While making the supererogatory hajj you go to the city
which is on your way first. When entering Medina you must intend only to visit
the Prophet’s ‘alaihis-salâm’ grave. One prayer
of salât in
Masjîd-i-Nabî is superior to a thousand
prayers of salât at other places. So is the case with such kinds of worship as
fasting, alms, dhikr, and reading the Qur’ân. You do not wear the ihrâm when
you enter Medina. The prohibitions that are valid as you wear the ihrâm in
Mekka are not valid in Medina. Ibn Teymiyya said that one should not go to
Medina in order to visit the Prophet’s grave,
but his assertion has been answered by the savants of Ahl-as-sunna. Imâm-i-Abû
Hasan Alî Subkî ’rahmatullâhi ta’âlâ aleyh’, [in his books Erreddu li-Ibni Teymiyya and Shîfâ-us-sikâm fî ziyârat-i Sayyid-il enâm],
refutes Ibni Teymiyya’s misleading words with strong proofs. It is permissible
even for women to visit the blessed grave at times when it is not crowded,
provided they shall cover themselves.” The articles refuting Ibni Teymiyya, by
Imâm-i-Subkî and other savants, have been published in Arabic in the book Islamic Savants.
It is written in Marâqilfalâh
and in its marginal notes, “Seeing Medina from a distance, you say salât and
salâm. Then say the following prayer: “Allâhumma
hâzâ haram-u-Nabiyyika wa mehbit-u-wahyika famnin ’alayya bi-d-duhûl-i-fîhi
waj’alhu vikâyatan lî min-an-nâr wa amânan min-al-’azâb waj’alnî min-al-fâizîna
bi-shafâ’at-il-Mustafâ yawm-al-meâb.” You make a ghusl before
entering the city or Masjîd. You put on some good alcohol-free perfume. You
assume new, clean clothes. It will be good to enter the city walking. After
placing your luggage, etc. at some place, with a hanging head and a broken
heart, meditating on the value and the greatness of those sacred places, saying
the prayer, “Bismillâhi wa ’alâ millati
Rasûlillah,” and the eightieth âyat of sûra Isrâ, which was revealed
on the night of Hegira, and also the salawât-i-sherîfs, which are said also in
namâz, you arrive at Masjîd. Entering Masjîd either through the Bâb-us-salâm or
through the Bâb-ul-Jibrîl, you perform two rak’ats of Tahiyyatul-masjîd namâz near the minbar. The
pillar of the minbar must be in line with your right shoulder. Rasûlullah
‘sallallâhu alaihi wa sallam’ would pray there. Then you perform two rak’ats of
namâz of thanksgiving. After saying your prayers you stand up and with adab
come near the Hujra-i-sa’âda. With your face toward the wall of
Muwâjaha-i-sa’âda and toward Rasûlullah’s blessed face and your back toward the
qibla you stand with adab, about two metres from the blessed grave. You keep in
your mind that Rasûlullah sees you, hears your salâm and prayers, and answers
you, saying âmîn. Beginning with, “Essalâmu ’alaika
yâ sayyidî, yâ Rasûlallah...,” you say the long prayer in the
(above-named) book.
You say the salâms sent (by others)
through you. Then, first saying the salawât, you say the prayers you choose.
Then, moving one metre to your right, you greet Hadrat Abû Bakr by saying the
long prayer in the book which begins as, “Essalâmu
’alaika yâ khalîfata Rasûlillah...” Then, moving half a metre to
your right you greet Hadrat ’Umar by saying the long prayer in the book. Then
you pray for yourself, for your parents, for those who asked you to pray for
them, and for all Muslims. Then you come back opposite Rasûlullah’s blessed
face. You say the prayer in the book and also other prayers which you will
choose. Then you come to the pillar to which hadrat Abû Lubâba tied himself and
made tawba (penance). Here, and in the Rawda-i-mutahhara, you perform
supererogatory or qadâ salât. You make tawba and pray. At your own discretion,
you should also visit Masjîd-i-Kubâ, Masjîd-i-qiblatayn,
the martyrs of Uhud, the graves at Baqî, and many other sacred places.”
Ibn Qayyem says, “You say your prayers by turning your back to
Rasûlullah’s grave. Likewise states Abû Hanîfa.” It is written in Durer-us-seniyya that “Alûsî, too, states so in
his tafsîr.” However, all the savants of Ahl-as sunna write that you say your
prayers by turning toward the blessed grave while putting the qibla wall behind
you. Even Alûsî, who is a follower of Ibni Teymiyya and Ibni Qayyem, is
reasonable enough not to hide the fact, and writes in his Ghâliya: “After performing two rak’ats of namâz
in Masjîd, you come to the Hujra-i-sa’âda, turn towards his blessed face and,
standing with adab as you would do if he were alive, say salât and salâm and
say the prayers prescribed by the Sharî’a. For, Rasûlullah is alive in his
grave too. Most savants say that it is a sunna to come from far away places
only to visit the blessed grave. For, a hadîth declares, ‘He who comes to visit me and only visits me without doing
anything else will have the right upon me that I should intercede for him.’
Another hadîth declares, ’I acknowledge the
greeting of the person who greets me.’”
Abdulhaq-i-Dahlawî ’rahmatullâhi ta’âlâ aleyh’ says in Persian in his
book Jazb-ul-qulûb: As the Masjid-i-sherîf was being built, two more rooms
were built, one for Aisha and one for Sawda ‘radiyallâhu anhumâ’. Then, a room
was built for each wedding, and the number of rooms became nine. It being a
custom in Arabia, the rooms were made of date branches and were roofed with
hair felt. Its doors were no more than hanging curtains. The rooms were on the
south, east and north sides of Masjîd. Some of them were made of sun-dried
bricks. The doors of most of them
opened into Masjîd. Their ceilings were a
span higher than a man of medium stature. There was a door between the rooms of
Hadrat Fâtima and Hadrat Âisha. A few days before his passing away, he had the
doors of the Sahâba’s rooms opening into Masjîd closed, with the exception of
that of Abû Bakr.
In the seventeenth year of the Hegira, Hadrat ’Umar ‘radiyallâhu anh’
had Masjîd enlarged on the north, west and south sides. With the rooms
belonging to the Zawjât-i-tâhirât ‘radiy-Allâhu ta’âlâ anhunna’ being on the
east side, he did not do any enlargement on the east side. Thus, its
south-north wall became a hundred and forty dhrâ’ [seventy metres] and the
east-west wall became a hundred and twenty dhrâ’. He said, “I would not enlarge
Masjîd if I had not heard the Prophet’s command:
‘It is necessary to enlarge my Masjîd!’ ”
He had the new walls made of sun-dried bricks and date branches like the old
ones. Hadrat Abbâs donated his room, which was adjacent to the west wall. Half
of Ja’fer Tayyâr’s house adjacent to it having been bought, the two were added
to Masjîd-i-sherîf. In the meantime hadrat ’Umar had the Hujra-i-sa’âda restored with sun-dried bricks. In
the thirtieth year of the Hegira hadrat ’Uthmân had these walls demolished
again and the Masjîd enlarged. He had the new walls and the pillars made of
stone and the ceiling of teak timber. A hadîth conveyed by Abû Hureira
declares, “If they enlarged my Masjîd as far as
San’â city in Yemen, all of it would be my Masjîd.”
In the
eighty-eighth year the Caliph Walid gave an order to the governor of Medina
’Umar bin Abdul’azîz, having all four walls demolished, whereby the rooms of
the Zawjât-i-tâhirât, which were on the east side, were added to Masjîd. The
four walls of the Hujra-i-sa’âda were demolished and rebuilt with dressed
stones from the base. As the base was being dug out Hadrat ’Umar’s one foot was
seen. It had not rotted at all. A second wall was built around the Hujra. It
had no doors. The ceiling of the Hujra became half a metre higher than Masjîd,
and Masjîd became two hundred dhrâ’ long and a hundred and sixty-seven dhrâ’
wide. Forty craftsmen had been brought from the east Roman Empire, and the
walls, the pillars, and the ceiling were ornamented with gold. For the first
time, the mihrâb and four minarets were built. The work took three years. In
the hundred and sixty-first year Mahdî, one of the Abbasid caliphs, enlarged it
by erecting ten pillars only on the north side. Also the Caliph Ma’mûn enlarged
it a little more in the year 202. Then, in the year 550, Jemâleddîn Isfahânî
made a grating of sandalwood around the second wall.
This grating is called Shabaka-i-Sa’âda. A white silk curtain, which was
sent from Egypt in the same year and on which the Sûra-i-Yasîn was written in
red silk embroidery, was hung around it. This curtain is called Settâra. In the year 678 [1279] the Turkoman
sultan of Egypt Salih Klawun ‘rahmatullâhi ta’âlâ ’aleyh’ had today’s Kubba-i hadrâ built and had it covered with
sheet-lead. Today’s Masjîd was built in 888 [1483] by Eshref Qaytebay
‘rahmatullâhi ta’âlâ ’aleyh’, one of the Circassian sultans of Egypt, and was
restored and embellished by the Ottoman sultans. Here, we end our translation
from Jazb-ul-qulûb.
The center of Da’wat-ul-islâmiyyat-ul-âlamiyya,
which is in Mîrpur, Pakistan, sent a declaration to all Muslim countries in
1398 [1978]. The declaration stated:
Our center of Da’wat-ul-islâmiyyat-ul-âlamiyya
has met with disgust the article that proposes the demolition of the Qubbat-ul-hadrâ and which was written by a
Wahhâbî named Sa’dulharamein in the Sha’bân 1397 [1977] issue of the periodical
Ad-da’wa, which is published in Saudi
Arabia. Our members convened in Mîrpur, Pakistan, to protest the article. The
assembly was presided over by Allâma Muhammad Beshîr ’rahmatullâhi ta’âlâ
aleyh’. The following is a summary of speeches made in the presence of that
great audience:
The Qubbat-ul-hadrâ is the apple of the eye of all Muslims. Muslims
regard visiting this Hujra as a means for their salvation. For, our Prophet ’sall-Allâhu alaihi wa sallam’ declared, “My shafâ’a (intercession) is wâjib for a person who visits my grave.” That
squalid article of Sa’dul-haramein’s is a great mischief and is a surreptitious
stratagem of the enemies of Islam. Could a Muslim ever think of such a thing?
Could he act as a ringleader in destroying the ensign of Allâhu ta’âlâ? We
swear by Allah that he could not. We have reason to believe that the scandalous
article has been buttressed up by clandestine hands, e.g. Jewish forces, from
behind. It is beyond doubt that their exhumation of the blessed bodies of the
Sahâba and of our Prophet’s father Abdullah from
their graves has emboldened them to the detestable thought of demolishing the
Qubba-i-hadrâ. This abominable article will lead to great mischief. There is no
value in this. The Saudi Arabian government must explain whence the daring
comes for this ugly article which has deeply hurt Muslims, whose hearts are
filled with the love of Rasûlullah and of the Qubbat-ul-hadrâ. Muslims, no
doubt, love the Arabs because they have been serving the Haramein-i-sherîfein
and the Qubbat-ul-hadrâ. If the Arabs
desecrate these sacrosanct places,
Muslims’ hearts will certainly no longer have any love for them. We call upon
the Muslims all over the world to inform the government of Saudi Arabia with
the vehemence of the sorrow caused by this detestable trickery and to join the
struggle for the neutralization of this atrocious stratagem!
The Arabic origin of the above-given summon has been appended to the
end of the 1978 edition of the book Al-madârij-us-saniyya.
It is written at the end of the chapter about hajj in the book Ibn Âbidîn: “A poor person who goes on hajj does
supererogatory worship until he arrives in Mekka. Hence he is given thawâb for
supererogatory worship. When he arrives in Mekka it becomes fard for him to
make the hajj. But a rich person begins to earn the thawâb of the fard the
moment he leaves his country for hajj. If a poor person leaves his country (or
hometown) after putting on the ihrâm, he wil earn the thawâb of fard on the way
too, thus attaining the same thawâb as the rich one does. A person whose
parents do not need him can go on the hajj which is fard without their
permission. [But he cannot go on the supererogatory hajj without their
permission.] Doing things useful for Islam, such as building mosques, schools
for teaching the Qur’ân, and the like, causes more thawâb than the
supererogatory hajj. If the money spent on the supererogatory hajj is portioned
out to Muslims in need, making supererogatory hajj or ’umra will cause more
thawâb than giving alms in your own country. For, in this case, you will be
worshipping both through property and through the body. It is stated in the
twenty-sixth letter in Maqâmât-i-mazhariyya
that in this hajj it is necessary not to omit a fard or wâjib without an excuse
and not to commit a harâm or makrûh. Otherwise making the supererogatory hajj
will produce sins rather than thawâb. Please see the final part of the
twenty-third chapter in the fourth fascicle, the first chapter in this
fascicle, and the letters 29 and 123 and
An eye whose looks
take no warning,
Is one’s enemy on one’s own head.
Ear that takes no advice at each hearing;
In its hole one must pour hot lead!
A hand that has no
good, pious doing,
Is not given Paradise grade.
Foot must be cut if
worship’s not its knowing;
Hang it near mosque, let others dread!
If the heart’s not
inhabited by divine loving,
Don’t call it heart, it’s fed in the mead!
Don’t call the
devil my nafs; it takes you to evil-doing.
Nafs will run to good, like downhill sled.
How could one call
it heart, which Satan’s leading;
By pride it’s led, and on grudge it’s fed.