Performing the Hajj


Hajj is Islam's fifth principle. In other words, it is fard to go and visit the Kaba al- muazzama 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 Sharia it means to visit a certain place by doing certain things at a certain time. These certain things are called Manasik. Each of these Manasik, (that is, singular form of Manasik), is called Nusuk. Nusuk means worship. Hajj and Umra also are called nusuk. In the tenth year of the Hegira Rasulullah 'sallallahu alaihi wa sallam' went on hajj on his camel named Kuswa. It is written at the end of the chapter about Friday Prayer in the book Durr-ul-mukhtar, "A person who goes (to the Kaba) both for trade and for hajj gets thawab if hajj occupies the major part of his intention. [The amount of the thawab 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 thawab for hajj. But if he fulfills 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 thawab for any worship or pious deed which is done for ostentation."

A person who performs the hajj is called a hajji. There are three kinds of hajjis:

1 - Mufrid hajji: a person who intends only for hajj when putting on the ihram. Inhabitants of Mecca can be mufrid hajji only.

2 - Qarin hajji: a person who intends both for hajj and for umra. First he performs the tawaf [Visiting, and going around the blessed Kaba at Mecca.] and sa'i [Performance of the course between Safa and Merva.] for umra and then, without taking off his ihram and without cutting his hair, performs the tawaf and sa'i again, this time for hajj on the days of hajj. There is more thawab for the qiran hajj than for either of the other two kinds.

3 - Mutamatti' hajji: he puts on the ihram to perform umra in the months of hajj, performs the tawaf and sa'i for umra, cuts his hair, and takes off his ihram. He does not go back to his home town (or country) but, on the day of tarwiya [The eighth day of Zu'l-hijja.], or earlier, in the same year, wears ihram for hajj, and performs the hajj like a mufrid hajji. Only, he performs the sa'i after the tawaf, too. Thawab for this tamattu' hajj is more than that of the ifrad hajj (first kind). The months for hajj are Shawwal and Zu'l-qada, plus the first ten days of Zu'l-hijja. It is wajib for the qarin and mutamatti' hajjis to perform the thanksgiving qurban. 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 qurban). All these days add up to ten days. Meccans cannot be qarin or mutamatti' hajji.

Umra means the performance of the tawaf and sa'i with the ihram 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 sunnat muakkad in (the Madhhabs of) Hanafi and Maliki, while it is fard in Shafi'i and Hanbali. The hajj which is fard is called Hajj-i akbar or Hajjatul-Islam. Umra is called Hajj-i asghar.

The hajj has conditions, faraid (fards), wajibs, and sunnas. It has two kinds of conditions:

A - Conditions for incumbency. They are eight according to Imam azam:

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 halal 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 zakat. [Please see the first chapter!] He who has haram 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 haram property will escape the torment for not having performed the hajj but will not attain the thawab for hajj. It is similar to performing namaz 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 halal must, as written in The Fatwa of Yahya Effendi, borrow money from a person whose earnings are halal, and spend it on the hajj to attain the thawab. 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 Dar-ul- Islam 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 hajjis' lives and possessions it is not fard to go on hajj. But the murder of a few hajjis 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 Mecca 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 hadith, which is quoted by Bazzar in Kunuz ud-daqaiq, 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 rida. [A sucking from the same breasts with another. Becoming another person's foster brother or sister on this wise. There is detailed information about rida' in the Turkish original version of Seadet-i ebediyye, Part 2, Chapter 37.] 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 from doing the faraid. [Hadiqa, p. 591]. Again, it is written at the end of the chapter about the afflictions incurred through speech, "The husband can prohibit his wife from going on nafila (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 thirty-fourth chapter of the second part of the Turkish version. According to Shafi'i 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'i 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 deputy in his place or money from his country, or request it in his last will. If he recovers after sending the money, 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 Imam Muhammad and Shafi'i, 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 salat, fasting, reading the Qur'an, 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 zakat of property, zakat of body, namely, sadaqa fitr, zakat of landed property, namely, 'ushr, kaffarats such as emancipating slaves and feeding or clothing the poor. No matter whether or not a person has an 'udhr [Excuse (being incapable, imperfect).], his worships that are to be done with property can be done by someone else, even by a zimmi, 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 thawab of his worships to a dead or alive person, such as salat, fasting, sadaqa, Qur'an al-karim, dhiqr, tawaf, hajj, umra, to visit the graves of awliya 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 Shafi'i and Maliki the thawab of worships that are done only physically cannot be given to someone else as a present. Imam-i Subki and the later Shafi'i savants (rahmat Allahi ta'ala alaihim ajmain) said that these also could be given as gifts. It is useless to have your worships done by payment or to sell the thawab 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 ihram, the deputy has to intend with the 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 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 thawab for ten hajjes. According to the Madhhabs of Hanafi and Hanbali, 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 Hanafi. But in Shafi'i Madhhab it is permissible to send the deputy from any place except Miqat [Place where the hajjis assume the garb that is called ihram and worn during the rites of pilgrimage.]. In fact, it is permissible in Shafi'i Madhhab to give money to someone going on hajj and tell him to find a deputy in Mecca and have him perform the hajj from Miqat on behalf of your father. The Hanafis with little money can follow Shafi'i Madhhab and make someone in Mecca 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 Imam Shafi'i."

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 thawab to the person he has deputized for. Any Muslim can present the thawab for any of his worships to any other Muslim dead or alive. But the person presented with the thawab (of hajj) will not be absolved from his debt of hajj. The trustee (wasi), 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 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 Ashbah: "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 Hanafi for a person who has not made his own hajj and has not reached the age of puberty to be a deputy, it is not permissible in Shafi'i. It is permissible for the deputy not to come back but to remain in Mecca after making the hajj. But it is better to command him to come back. In Ukud-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 Hill, it will become fard for him also to perform hajj. In this case he will have to stay in Mecca 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 Mecca he performs his own hajj also in the same year]. A hajji'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 a supererogatory hajj, when he reaches Miqat 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 Mecca and one year later make the hajj for himself, too. The thawab for a rich person's hajj is greater than the thawab for a poor one's. If a poor person dies of hunger or exhaustion on his way to hajj, he becomes sinful. Going on hajj is makruh 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, 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 hajji who dies before standing on Arafat 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 has become fard for him), it will be wajib 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 his hajj while dying. 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 thawab 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 can send a deputy with his own property, whether or not he has the intention to take 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 qiran the cost of the qurban 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 ihram.

A person for whom zakat and hajj become fard, first goes on hajj, immediately, and then gives zakat of what is left from the hajj. If he cannot go on hajj, he gives all of the zakat. 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. But 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 Shafi'i 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-muntaqa.

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 haram. When she goes with her husband (or eternally mahram relative), it is haram for her to join men in a hotel, during the tawaf and sa'i, or while throwing stones, which would not only annihilate the thawab 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 incurable disease. She does not send a deputy before then.


Hajj is not sahih if any one of these three faraid is not fulfilled.

1 - To make the hajj in an ihram. An ihram, 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 Tawaf, it is sunnat to wrap the Ihram round the upper part of body, with the middle part of the ihram under the right arm and its two ends on the left shoulder.

For people who come (to Mecca) from long distances for hajj, 'umra, trade or for any other purpose, it is haram to go through the places called Miqat and enter the Harem, that is, the blessed city of Mecca, without the ihram on. Any person who passes by (the miqat without the ihram on) has to return to the Miqat and put on the ihram. If he does not put on the ihram he will have to kill an animal of qurban. Between the places called Miqat and the Harem, that is, the city of Mecca, is called Hil. People who intend to remain in the Hil for some business while going through the Miqat and people who live in the Hil are permitted to enter the Harem without the ihram 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 Mecca and its boundaries are determined by stones set up by the Prophet Ibrahim 'alaihis-salam.' The stones have been replaced many times. For hajj the inhabitants of the Hil put on the ihram in the Hil and those who live in the Harem put it on in the Harem. The ihram is assumed when passing through the places of miqat, intending in the prescribed way and saying the prescribed prayers. It is permissible -even better- to assume the ihram before reaching the places of miqat or even in your hometown (or country). It is permissible but makruh to assume it before the months of hajj.

A person wearing the ihram 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 quarreling, 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 qurban or giving alms. The owner can eat the meat of his qurban of tamattu' or qiran. But he cannot eat the meat of qurban which he has killed in payment of a penalty. If a qarin hajji commits a fault which necessitates one qurban in mufrid hajj, it becomes necessary for him to perform two qurbans, one of which is for the 'umra.

While in the ihram 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 upper-part, to have your (aching) tooth extracted, to scratch yourself slightly provided you shall not kill lice or lose hair, to wear colored ihram, 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 head-covers, [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 Arafat other than the place called Wadi-yi Urana after the early and late afternoon prayers. Like all others, you stand, or sit if you cannot stand, towards the imam, 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 Tawaf-i- qudum. If a hajji stays at Arafat 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 Arafat with his ihram on or if after putting on the ihram falls asleep or faints and is carried on a stretcher or something else and is made to carry out the Manasik or if he gets sick or faints before putting on the ihram and someone else assumes the ihram and also carries out the Manasik on his behalf before he wakes up or if he stays at 'Arafat not knowing that it is 'Arafa day, his hajj becomes sahih and he gets absolved from the tawaf-i- qudum. It is not necessary to know that the place is 'Arafat or to intend. A person who is not at 'Arafat or who does not go through 'Arafat on that special day or night cannot be a hajji, nor can one who flies by there by plane. The hajj performed a day earlier, as Wahhabis 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 tarbi' (i.e., on the seventh night) the moon sets six hours later than the sun. At Badr-i tam (on the 14th night) the moon becomes a full sphere and it rises while the sun sets and sets in the morning. The daily newspaper Turkiye 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 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 hajjis to Arafat on Monday and they prevented the ones who wanted to visit it again on Wednesday.

3 - To make Tawaf-i-ziyarat to the Kaba. Tawaf means to go round the Kaba al- muazzama within Masjid al-Haram. Seven turns are made, four of which are fard and three are wajib. It is permissible to make the tawaf by taking the well of Zamzam and the Maqam-i-Ibrahim within the circle. It is written in the book Ashbah that it is better for women not to keep close to the Kaba while making the tawaf. If there is the risk of the men touching the women, it is necessary for those who are in the Shafi'i Madhhab to imitate one of the Hanafi and Maliki Madhhabs. It is not permissible to make the tawaf outside of Masjid al-Haram. It is fard in itself to make a niyya (to intend) for the tawaf. Also, it is fard to make tawaf-i-ziyarat after (standing at) 'Arafat. If the adhan is called as you are making the tawaf or the sa'i, you put it off and complete it after performing the namaz. It is written in the marginal notes by Tahtawi in the book Maraqilfalah, "There is the fear that a person who goes round any mosque other than the Kaba 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 Safa and Marwa, provided this will be after the tawaf-i-qudum and within the months of hajj. Sa'i without tawaf is not sahih (valid).

2 - To perform (the rite termed) waqfa (pause) at Muzdalfa on the way back from 'Arafat. Muzdalfa is the place where the Prophet Adam 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 Mina.

4 - Before taking off the ihram, to shave at least one-fourth of your head or to cut or have someone cut at least three centimeters 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 hajjis who are Afaqi, that is, who come to Mecca from places that are farther from the places called Miqat, to make Tawaf-i-sadr, that is, Tawaf-i-wada' (farewell visit), the day before departing from Mecca. This tawaf is not wajib for a menstruating woman.

6 - To stay at 'Arafat for a while after sunset. It is written in the books Jawhara and Majmua-i- Zuhdiyya, "A person who leaves 'Arafat before sunset will have to kill a qurban. You can stay at 'Arafat when you are junub.

7 - During tawaf-i-ziyarat, to make three more turns after going round the Kaba al- muazzama four times. The night after tawaf-i-ziyarat is spent at Mina.

8 - Not to be without an ablution or a ghusl while making the tawaf.

9 - To have on clean clothes.

10 - To make the turns by taking the place called the Hatim within the circle while making the tawaf.

11 - To make the tawaf with the Kaba al-muazzama always on your left hand side.

12 - To have made the tawaf-i-ziyarat by the sunset of the third day of 'Iyd.

13 - To cover the awrat parts [See Chapter 8 of fourth fascicle of Endless Bliss.] while making the tawaf. This is very important for women.

14 - While making sa'i between the mounts of Safa and Marwa, to begin from Safa.

Getting on top of the mount of Safa, you turn towards the Kaba. You make takbir (say: "Allahu akbar") and tahlil (say: "la ilaha illallah"), and say the prayer of salawat. 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 Marwa. You walk four times from Safa to Marwa and thrice from Marwa to Safa.

15 - To perform two rakats of namaz in the Masjid al-Haram after each tawaf.

16 - To do the devil-stoning (the Jumarats) during the 'Iyd days.

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 qiran or tamattu' hajj, to kill a qurban for thanksgiving.

20 - To kill the qurban on the first day of the 'Iyd.

21 - Doing such forbidden things as having sexual intercourse before staying at Arafat will nullify the hajj. It is fard not to do such things before staying at Arafat. It is wajib to forbear from those things other than sexual intercourse till after taking off the ihram and from intercourse till after making the tawaf-i-ziyarat.

A person who does not perform a wajib at its prescribed place and time, whether he knows it or not, is liable to punishment. The punishment is to kill a qurban or to give alms as much as the amount of fitra. Nothing is necessary when it (the wajib) 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 wajib (one has omitted for such reasons)]. A woman in the state of haid (menstruation) or nifas (lochia) cannot enter the Masjid al-Haram. She performs the ordinances other than the tawaf and the sa'i. And she performs the tawaf and the sa'i when she is canonically clean. Each day's Manasik may as well be made on the night following it.

It is permissible to perform the fard or supererogatory namaz as well as to perform a namaz in jamaat in the Kaba. It may as well be performed by turning your back toward the imam's back. It is makruh to perform it by turning your back toward the imam's face or to perform it on top of the Kaba. While performing the salat by forming a circle round the Kaba, people other than those on both sides of the imam can be closer to the Kaba than the imam.


1 - For those who are afaqi (from distant places), to go directly into Masjid al-Haram and make Tawaf-i-qudum. While looking at the Kaba they say takbir, tahlil, and prayers. Men rub their hands and face gently on the Hajar-i-aswad. After the tawaf-i-qudum and two rakats of namaz, the sa'i between Safa and Marwa is performed. Then, without taking off their ihram, they stay in Mecca and make as many supererogatory tawafs as they like until the day of Tarwiya. Because the mufrid hajjis and the qarin hajjis cannot take off their ihram till after throwing pebbles and shaving their head (or cutting their hair), they have to avoid the things prohibited when in the ihram. People who cannot avoid such things had better become mutamatti' hajji. It is not sinful to pass in front of people who are performing salat in Masjid al-Haram.

2 - To begin the tawaf from Hajar-i-aswad and to end it there.

3 - For the imam to make the (the speech called) khutba at three places: The first in Mecca on the seventh day of Zu'l-hijja month; the second at 'Arafat when the time for the early afternoon prayer comes, before the early and late afternoon prayers on the ninth day, and the third at Mina on the eleventh day. At 'Arafat, when the khutba is over, the early afternoon prayer and immediately after this the late afternoon prayer are performed in jamaat. A person who is late for the jamaat performs the late afternoon prayer at the time of the late afternoon prayer. After the salat, the imam and the jamaat (congregation) leave Masjid an-Namra to go to Masjid al-Mawqif and, the imam sitting on an animal and the hajjis staying on the ground, standing or sitting, they perform the waqfa. It is better for the jamaat 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 salat which is performed behind the imam who belongs to a group of bidat should be repeated. For, it has been conveyed through hadith-i sharifs that worships performed by people who belong to a group of bidat will not be accepted.]

4 - To leave Mecca for 'Arafat on the day of Tarwiya, that is, on the eighth day of Zu'l- hijja, after the morning prayer. After Mecca you come to Mina.

5 - To sleep at Mina 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 Mina on the third night and day.

6 - To leave Mina for 'Arafat after sunrise.

7 - To sleep at Muzdalfa on the night of 'Arafa. You go from 'Arafat to Muzdalfa and, when the time for the night prayer comes, you perform the evening and night prayers one right after the other in jamaat. Those who have performed the evening prayer at 'Arafat or on the way have to perform it again together with the night prayer at Muzdalfa, in jamaat 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 Mash'arilharam until it becomes rather light. Then you leave for Mina before sunrise. On the way you should not stop at the valley called Muhassar. This is the place to stop for the Ashab-i-fil. After coming to Mina, at a place called Jamra-i-aqaba, which is the farthest from the Masjid al-Khif, 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 meters 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 sunnat to do it before noon of the first day. Then, leaving the place immediately, you slaughter a qurban if you like. For, it is not wajib for a safari person to perform the qurban. Because hajjis are safari, it is not wajib for a mufrid hajji to perform the qurban. After the performance of the qurban you shave your head (or cut your hair) and take off the ihram. Those who are at Mina on the first day of the 'Iyd and all hajjis do not perform the 'Iyd prayer. Then, the following day or the other day or the day after the other day, you go to Mecca and, after intending, make the Tawaf-i- ziyarat. This is also called the Tawaf-ul-ifada. It is makruh to postpone the tawaf- i-ziyarat and the haircutting till after the sunset of the third day of the 'Iyd, and doing this necessitates killing a qurban. It is only when you are unconscious that someone else may perform the tawaf on your behalf. You do not make Raml and Sa'i during the tawaf-i- ziyarat. After the salat of tawaf you return to Mina. You perform the early afternoon prayer in Mecca or at Mina. The khutba is made at Mina 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 Masjid al-Khif. 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 makruh (according to some savants), to throw them before noon. You leave Mina 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 Mina 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 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 Tawaf-i-sadr you will drink from the water of Zamzam. You will kiss the threshold of the Kaba, and rub your chest and right cheek gently on a place called Multazam. Then, holding on to the curtain of the Kaba, you say the prayers you know and send your invocations. Then, while weeping, you go out the door of the Masjid.

Mina is to the north of Mecca; Muzdalfa is to the north of Mina, and 'Arafat is to the north of Muzdalfa. With the recently built asphalt roads, between Mina and Mecca is 4.5 kilometers, between Mina and Muzdalfa is 3.3 kilometers, between Muzdalfa and 'Arafat is 5.4 kilometers, between Safa and Marwa is three hundred and thirty meters, and between the arch on the mount of Safa and the Kaba is about seventy meters.

9 - To make a ghusl before the waqfa at 'Arafat.

10 - During the last return to Mecca from Mina, to stop at a valley called Abtah and stay there for a while. Thence you come to Mecca, 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 haram to set out without their permission. Also, it will be haram to set out without your wife's permission if you do not leave subsistence with her. It is mustahab to enter Mecca through a door called Mu'alla, and the Masjid through the Babussalam and while it is daylight.

He who omits the sunnats of hajj is not liable to punishment. Yet it is makruh and causes a decrease in the thawab (not to do them). If the 'Arafa day coincides with a Friday it produces the thawab of seventy hajjes. It is common among the people to call this Hajj-i- akbar, which is not true.

Lying between two opposite combinations of mountains extending in a north-south direction, Mecca covers an area of three kilometers in length and one kilometer in width. Its stone-built houses have mostly three to four stories. In the center of the city is a great mosque named Masjid al-Haram. Masjid al-Haram 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-shams, six or eight angled, and yellow-colored. Masjid al-Haram has an oblong form, its north wall is 164 meters long, south wall 146 meters long, east wall 106 meters long, and west wall 124 meters long. Wahhabis in 1375 [1955 A.D.] extended these four walls, so that Safa and Marwa were included in the Masjid. Hence, the mosque became one hundred and sixty thousand square meters. The blessed mosque of Saint Sophia in Istanbul is 77 meters long and 72 meters wide, and the blessed SultanAhmad (blue) mosque is 72 meters long and 64 meters wide. Masjid al-Haram has nineteen doors, of which four are on the east wall, three on the west wall, five on the north wall and seven on the south wall. It has seven minarets. During the time of the Ottoman Empire, the distance between Mecca and the port of Jiddah was 75 km., between Medina and Jiddah 424 km., and between Medina and Badr 150 km. The shortest road between Mecca and Medina is 335 km. The coastal way by which Rasulullah migrated was 400 km. Mecca is 360 meters above the sea level. Medina is 160 kilometers inland from the coast.

Before the time of Hadrat 'Umar (radi-Allahu 'anh), Masjid al-Haram did not have any walls. Around the Kaba was a small square, which was surrounded by houses. The Caliph 'Umar had some of the houses demolished and had a one-meter-high wall built around the Kaba, and thus Masjid al-Haram was built. Masjid al-Haram was restored various times. Today's Masjid al-Haram, together with the eleventh restoration of the Kaba al-muazzama, was built in 1045 hijri [1635 A.D.], during the time of Sultan Murad Khan IV, the seventeenth Ottoman Emperor. Now Wahhabis, 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 Kaba al-muazzama, they are building taller houses and hotels.

The Kaba al-muazzama is a cubical room built of stone in the middle of Masjid al- Haram, and is 11.4 meters tall. Its north wall is 9.25 meters long, south wall 8.5 meters long, east wall 13.5 meters long, and west wall 13.3 meters long. On the corner of the east- south walls is the stone of Hajar-i-aswad, which is over one meter above the ground. With so many hajjis having kissed it, its surface is now rather concave. The Kaba has a door on the east wall. 1.88 meters above the ground, the door is 1.7 meters wide and 2.6 meters high. Its inner side, as well as the floor, is covered with colored marble. Its minaret-like spiral staircase near the corner called Rukn-i-Iraqi, which has twenty-seven stairs of which seven are 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 Kaba is dressed with black silk tissue. The door is curtained with green satin.

The Zamzam well, also within Masjid al-Haram, is in a room opposite the corner of hajar-i-aswad and fourteen and a half meters away from the corner, and has a stone curb 1.9 meters high. Its diameter is two and a half meters long, and its depth is thirty meters. The room, built by Sultan Abd-al Hamid Khan I, who also had the Beylerbeyi Mosque built in Istanbul, has a floor covered with marble, sloping near the walls, and ending in gutters at the feet of the walls. The gutters are of such competent work that they do not let any water ooze into the well. The mouth of the well is about one meter and half above their level. This work of art, a valuable keepsake of history, was barbarously destroyed in 1383 [1963 A.D.] They lowered the mouth of the well and an area of several meters around it to a level several meters below the earth's surface.

The four corners of the Kaba are called the four rukns. The one pointing to Damascus is termed Rukn-i-Shami, the one pointing to Baghdad is termed Rukn-i-Iraqi, the one toward the Yaman is termed Rukn-i-Yamani, and the fourth corner is termed Rukn-i-hajar-il- aswad.

It is mustahab to drink Zamzam after the farewell tawaf. With hundreds of thousands of hajjis drinking the Zamzam, 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 Kaba. The space between this gutter and the curved small wall, which is below the gutter and in line with it, is called the Hatim. While making the tawaf it is necessary to make the turns outside of this Hatim wall.

The earth has only one Kaba. And it is in the city of Mecca al-mukarrama. To perform the hajj believers go to the city of Mecca al-mukarrama, and there they do the things commanded by Allahu ta'ala, and become hajjis. Disbelievers go to other countries and visit other places. They are not called hajjis. Muslims' acts of worship and disbelievers' irreligious acts are different things.

If people living in the Hil enter Mecca without the ihram it becomes wajib 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 Ashab-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-saada (the Prophet's grave), being close to the east corner of the qibla wall of Masjid ash-Sharif, remains on the left side of a person who stands towards the qibla in the mihrab. And the Minbar remains on his right. The area between the Hujra-i-saada and the minbar is called Rawda-i-mutahhara. The Hujra-i-saada is enclosed by two walls, one within the other. There is a hole in the middle of to the ceiling of the inner wall. The outer wall reaching up to the ceiling of Masjid, its green dome can be seen from long distances. The outer walls and the high grating outside are screened with curtains called Sattara. No one can go inside the walls, for they have no doors. On the 384th page of the book Mirat-i Medina it is written that when Masjid as-saadat was first constructed, its width was 60 dhra' [25 meters], and its length 70 dhra' [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 Kaba was revealed, its door was moved from the north wall to the south wall, and the masjid's length and width were extended to a hundred dhra' [42 meters] each. This door is named Bab-ut-tawassul. During the restoration period of Walid bin Abdulmalik and the Abbasi Caliph Mahdi (rahmatullahi alaihim ajmain) in 165 [781], the masjid's length became 126 meters and its width 76 meters. Wahhabis extended it in 1375 [1955] and its length became 128 meters and its width 91 meters. They changed the historic names within Masjid an-Nabi and put the Wahhabi names in their places..

Masjid an-Nabi now has five doors. Two of them are on the west wall; the one near the qibla is called Babussalam, and the one near the north corner is called Baburrahma. The east wall has no door on the qibla side. The east wall has the Bab-i-Jibril, which is opposite the Baburrahma. Please see the picture at the end of the first part of the (Turkish) book Faideli Bilgiler (Useful Information).

It is written in Durr-ul-mukhtar, "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-salam' grave. One prayer of salat in Masjid an-Nabi is superior to a thousand prayers of salat at other places. So is the case with such kinds of worship as fasting, alms, dhikr, and reading the Qur'an. You do not wear the ihram when you enter Medina. The prohibitions that are valid as you wear the ihram in Mecca are not valid in Medina. Ibn Taymiyya 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-sunnat. Imam-i-Abu Hasan Ali Subki 'rahmat-ullahi ta'ala alaih', [in his books Arraddu li-Ibni Taymiyya and Shifa-ul-sikam fi ziyarat-i Sayyid-il anam], refutes Ibni Taymiyya'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 Taymiyya, by Imam-i-Subki and other savants, have been published in Arabic in the book Islamic Savants.

It is written in Maraqilfalah and in its marginal notes, "Seeing Medina from a distance, you say salat and salam. Then say a certain prayer, which exists in the Turkish version of our book, Endless Bliss. You make a ghusl before entering the city or Masjid. 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, "Bismillahi wa 'ala millati Rasulillah," and the eightieth ayat of sura Isra, which was revealed on the night of Hegira, and also the salawat-i-Sharifs, which are said also in namaz, you arrive at Masjid. Entering Masjid either through the Bab-us-salam or through the Bab-ul-Jibril, you perform two rakats of Tahiyyat-ul-masjid namaz near the minbar. The pillar of the minbar must be in line with your right shoulder. Rasulullah 'sallallahu alaihi wa sallam' would pray there. Then you perform two rakats of namaz of thanksgiving. After saying your prayers you stand up and with adab come near the Hujra-i-saada. With your face toward the wall of Muwajaha-i-saada and toward Rasulullah's blessed face and your back toward the qibla you stand with adab, about two meters from the blessed grave. You keep in your mind that Rasulullah sees you, hears your salam and prayers, and answers you, saying amin. Beginning with, "Assalamu 'alaika ya sayyidi, ya Rasulallah...," you say the long prayer in the (above-named) book. You say the salams sent (by others) through you. Then, first saying the salawat, you say the prayers you choose. Then, moving one meter to your right, you greet Hadrat Abu Bakr by saying the long prayer in the book which begins as, "Assalamu 'alaika ya khalifata Rasulillah..." Then, moving half a meter 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 Rasulullah'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 Abu Lubaba tied himself and made tawba (penance). Here, and in the Rawda-i-mutahhara, you perform supererogatory or qada salat. You make tawba and pray. At your own discretion, you should also visit Masjid al-Kuba, Masjid Al-qiblatayn, the martyrs of Uhud, the graves at Baqi, and many other sacred places."

Ibn Qayyim says, "You pray by turning your back to Rasulullah's grave. Likewise states Abu Hanifa." It is written in Durar-us-saniyya that "Alusi, too, states so in his tafsir." However, all the savants of Ahl-as sunnat write that you pray by turning toward the blessed grave while putting the qibla wall behind you. Even Alusi, who is a follower of Ibni Taymiyya and Ibni Qayyim, is reasonable enough not to hide the fact, and writes in his Ghaliya: "After performing two rakats of namaz in Masjid, you come to the Hujra-i-saada, turn towards his blessed face and, standing with adab as you would do if he were alive, say salat and salam and say the prayers prescribed by the Sharia. For, Rasulullah is alive in his grave too. Most savants say that it is a sunnat to come from far away places only to visit the blessed grave. For, a hadith 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,' and another hadith declares, 'I return the greeting of the person who greets me.'"

Abdulhaq-i-Dahlawi 'rahmat-ullahi ta'ala alaih' says in Persian in his book Jazb-ul- qulub: As the Masjid ash-Sharif was being built, two more rooms were built, one for Aisha and one for Sawda 'radiallahu anhuma'. 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 Masjid. Some of them were made of sun- dried bricks. The doors of most of them opened into Masjid. Their ceilings were a span higher than a man of medium stature. There was a door between the rooms of Hadrat Fatima and Hadrat Aisha. A few days before his passing away, he had the doors of the Sahaba's rooms opening into Masjid closed, with the exception of that of Abu Bakr.

In the seventeenth year of the Hegira, Hadrat 'Umar 'radiallahu anh' had Masjid enlarged on the north, west and south sides. With the rooms belonging to the Zawjat-i-tahirat 'radi- allahu ta'ala 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 dhra' [seventy meters] and the east- west wall became a hundred and twenty dhra'. He said, "I would not enlarge Masjid if I had not heard the Prophet's command: 'It is necessary to enlarge my Masjid!' " He had the new walls made of sun-dried bricks and date branches like the old ones. Hadrat Abbas donated his room, which was adjacent to the west wall. Half of Jafar Tayyar's house adjacent to it having been bought, the two were added to Masjid ash-Sharif. In the meantime hadrat 'Umar had the Hujra as-saada restored with sun-dried bricks. In the thirtieth year of the Hegira hadrat 'Uthman had these walls demolished again and the Masjid enlarged. He had the new walls and the pillars made of stone and the ceiling of teak timber. A hadith conveyed by Abu Huraira declares, "If they enlarged my Masjid as far as San'a city in Yaman, all of it would be my Masjid."

In the eighty-eighth year the Caliph Walid gave an order to the governor of Medina 'Umar bin Abdulaziz, and all four walls were demolished, and the rooms of the Zawjat-i-tahirat, which were on the east side, were added to Masjid. The four walls of the Hujra-i-saada 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 meter higher than Masjid, and Masjid became two hundred dhra' long and a hundred and sixty-seven dhra' 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 mihrab and four minarets were built. The work took three years. In the hundred and sixty-first year Mahdi, one of the Abbasid caliphs, enlarged it by erecting ten pillars only on the north side. Also the Caliph Mamun enlarged it a little more in the year 202. Then, in the year 550, Jamaladdin Isfahani made a grating of sandalwood around the second wall. This grating is called Shabaka-i-Saada. A white silk curtain, which was sent from Egypt in the same year and on which the Sura-i-Yasin was written in red silk embroidery, was hung around it. This curtain is called Sattara. In the year 678 [1279] the Turkoman sultan of Egypt Salih Klawun 'rahmat Allahi ta'ala 'alaih' had today's Kubba-i hadra built and had it covered with sheet-lead. Today's Masjid was built in 888 [1483] by Ashraf Qaytabay 'rahmat Allahi ta'ala 'alaih', one of the Circassian sultans of Egypt, and was restored and embellished by the Ottoman sultans. Thus, we end our translation from Jazb-ul-qulub.

The center of Da'wat-ul-islamiyyat-ul-alamiyya, which is in Mirpur, in Pakistan, sent a declaration to all Muslim countries in 1398 [1978]. The declaration stated:

Our center of Da'wat-ul-islamiyyat-ul-alamiyya has met with disgust the article that proposes the demolition of the Qubba-ul-hadra and which was written by a Wahhabi named Sadulharamein in the Shaban 1397 [1977] issue of the periodical Ad-da'wa, which is published in Saudi Arabia. Our members convened in Mirpur, Pakistan, to protest the article. The assembly was presided over by Allama Muhammad Bashir 'rahmat-ullahi ta'ala alaih'. The following is a summary of speeches made in the presence of that great audience:

The Qubbat-ul-hadra is the apple of the eye of all Muslims. Muslims regard visiting this Hujra as a means for their salvation. For, our Prophet 'sall-Allahu alaihi wa sallam' declared, "My shafa'a (intercession) is wajib for a person who visits my grave." That squalid article of Sadul-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 Allahu ta'ala? 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 Sahaba and of our Prophet's father Abdullah from their graves has emboldened them to the detestable thought of demolishing the Qubba-i-hadra. 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 Rasulullah and of the Qubbat-ul- hadra. Muslims, no doubt, love the Arabs because they have been serving the Haramein-i- Sharifein and the Qubbat-ul-hadra. 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-madarij-us-saniyya.

It is written at the end of the chapter about hajj in the book Ibn Abidin: "A poor person who goes on hajj does supererogatory worship until he arrives in Mecca. Hence he is given the thawab of supererogatory worship. When he arrives in Mecca it becomes fard for him to make the hajj. But a rich person begins to earn the thawab of the fard the moment he leaves his country for hajj. If a poor person leaves his country (or hometown) after putting on the ihram, he will earn the thawab of fard on the way too, thus attaining the same thawab 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'an, and the like, causes more thawab 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 thawab 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 Maqamat-i-mazhariyya that in this hajj it is necessary not to omit a fard or wajib without an excuse and not to commit an haram or makruh. Otherwise making the supererogatory hajj will produce sins rather than thawab. Please see the final part of the seventy-fourth chapter and the section dealing with zakat in the forty- sixth chapter in the first part of the Turkish original version and the letters 29 and 123 and 124 in the (Turkish book) Mujdeci Mektublar. Serving Islam by joining the army or through publication or propagation causes more thawab than the supererogatory hajj. For a person who does not have such services, helping the poor, the needy, the pious, the sayyids with money causes more thawab than making the supererogatory hajj or doing such services as building mosques, schools for teaching the Qur'an, and the like."

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.


21 June, 1995 Copyleft c Waqf Ikhlas, Istanbul, 1995.

Permission to reprint & distribute is granted only if this heading included, and the text is not modified in any way, shape or form to alter the intended meaning.

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