Part V: Pilgrimage (Al-Hajj)

Chapter 37

Procedure of Hajj

         The days from 8^th of Zil-Hajjah to 13^th of Zil-Hajjah are called the days of Hajj. In these six days Hajj is performed and almost all the manasaks (rites) and acts of Hajj are completed. Almost the whole procedure of hajj is spread over these days, a summary of which is as under:

         On 8^th you put on Ihram and go to Mina a valley five miles away from Makkah to the East on the road to Arafat. You stay there for the night. In the morning of 9^th you go to Arafat which is a place seven miles away from Mina and about twelve miles away from Makkah on the road to Taif. Wuquf at Arafat is the major rite (article) of Hajj and is performed at Arafat after combineing Zuhr and Asr prayers. On the night between 9^th and 10^th you go to Muzdalfah, a place between Arafat and Mina, and spend this night there. In the morning of 10^th you make Wuquf (a halt) at Mashar-ul-Haram for few moments and then return to Mina. Then you throw pebbles on Jamrah Al-Aqba, offer animal sacrifice, shave or clip the hair of your head, put off Ihram and go to Makkah for performing Tawaf of Kaabah called Tawaf Ziarah. And then you return to Mina and stay there up till 13^th. During these days you remember Allah, make supplications and throw pebbles on all the three Jamrahs. On the evening of 13^th you return to Makkah after completing your Hajj. Now you can go home but after making Tawaf of Kaabah called Tawaf Wida (Farewell Tawaf).

         It would be fair if this procedure along with the Manasaks to be performed on each of the days of Hajj is discussed in detail as under:-

I - Rites of 8^th Zil-Hajj

         This is called Yaum Tarviyah as the intending pilgrims in the times of the Prophet used to make their camels drink as much water as they could so that the camels may live without water in the days of Hajj.

         In the morning of 8^th you will take bath and put on Ihram making Niyyah (intention) of Hajj and proceed from Makkah to Mina if you have come on Hajj Tamattu. But if you have come on Hajj Qiran or Hajj Ifrad and you are already in Ihram, then in that very Ihram you will proceed to Mina. Reciting Talbiyah and Takbir as much as you can during journey to and stay at Mina is better and rewardful.

         At Mina there exists a big and beautiful mosque called Masjid al-Khif where daily prayers are offered by the pilgrims during their stay at Mina in the days of Hajj.

         You can reach Mina on 8^th at any time you want. But it is sunnat to reach Mina before Zuhr prayer so that you may offer all the five obligatory prayers – Zuhr, Asr, Maghrib, Isha and Fajr – at Mina spending night there. It has been reported by Abdullah – bin Abbas that the Holy Prophet offered five prayers at Mina (Masnad Ahmad). But if on account of some genuine reason you are unable to reach Mina well in time, there would be no expiation (Kaffarah) or redemption (Fidyah) on you.

         You can stay at Mina anywhere you like, there is no prescribed place for staying there.

         All the pilgrims who have come from the places outside of Meeqaat (called Afaqis or outsiders) would offer Qasr prayers (short prayer) at Mina, Arafat and Muzdalifah during the days of Hajj. However, those pilgrims who have come from Makkah or who have come from places which do not make them eligible for curtailing their prayers, they would offer full prayers. But according to Imam Malik and Ibn Timiyyah, they would also curtail their prayers at these places.

II - Rites of 9^th Zil Hajj

         9^th Zil-Hajjah is called Day of Arafah. On this day, after sunrise, the pilgrims proceed from Mina to Arafat and they perform there the greatest rite of Hajj called Wuquf Arafah. The schedule of this day is as under:

1)            After sunrise the pilgrims start for Arafat from Mina. They stay on the way to Arafat in Nimrah valley till noon. The valley is in the vicinity of Arafat and though not part of it, yet it is out of limits of Harm. Here a big and a beautiful mosque has been built which is called Nimrah Mosque.

2)            They recite Talbiyah and also recite Takbir , as both are Mustahib. (desirable and preferable) on the way and during stay.

3)            After declining of the sun, at the time of Zuhr, the pilgrims combine Zuhr and Asr prayer and offer them in congregation. In Nimrah Mosque For these prayers there would be one Adhaan but two Iqamahs. But before offering these prayers, the Imam would deliver a Khutbah and the pilgrims would listen to it attentively. Between these two prayers, no Nafl or Sunnat (or any other) prayer is to be offered. The Afaqi pilgrims (the outsiders) would offer Qasr prayers (curtailed or short prayers). If someone fails to join congregation, he can combine these prayers and offer them alone. But according to Imam Abu Hanifa, combining of prayers is not allowed to a single person.

Wuquf of Arafah

         After offering prayers, the pilgrims go to Arafat which is a vast plain. Halting and standing at Arafah (called Wuquf Arafah) is the greatest and the most important rite of Hajj which is obligatory to perform. If someone misses it, his Hajj would be void and it cannot be made valid by offering any Fidyah or Kaffarah. There is no Hajj for him, as the Prophet is reported to have said: Hajj (infact) is halting at Arafah (Tirmizi).

         On the 9^th of Zil Hajjah, millions of Muslims, clad in simple Ihram robes, stand with humility and devotion before their God reciting  and remembering God and making supplications for forgiveness of their sins. It creates a very spiritual and aweful scene which reminds us the Day of Resurrection when the entire human race will be gathered, according to some traditions in this very plain before their Lord to render accounts of their deeds performed during worldly life.

Injunctions regarding Wuquf Arafah: Following are some of the injunction regarding this Wuquf of Arafah:

a)            Time of wuquf: The time for this wuquf starts after offering combined Zuhr and Asr prayers in the time of Zuhr. It goes on till sunset. But Maghrib prayer is not offered at Arafah and the pilgrims leave for Muzdalifah as it is the sunnat of the Prophet. However, Islam being a practical and easy religion has extended the time of this wuquf till the break of the dawn of 10^th Zil-Hajjah. Thus if a person reaches Arafah in the night between 9^th and 10^th before the dawn of 10^th, his wuquf will be accepted and his Hajj will be considered valid.

b)            The pilgrim should stay and stand at Arafat as much time as he can between the decline of the sun and its setting on 9^th. The method of performing this wuquf is very easy. It is reported from Jabir that the Prophet, after offering Zuhr and Asr prayers together, mounted his she-camel called Qaswa and came to halt at a place in the plain of Arafat and remained standing there facing Qiblah till the time the sun completely disappeared. Then without performing Maghrib prayer he departed for Muzdalifah. So in order to observe Wuquf one should stand facing Qiblah in the plain of Arafah.

c)             The most Mustahib (desirable) place for performing Wuquf is near Jabal Rahmat, although Wuquf is lawful in the whole plain of Arafat wherever one finds space. However, Wuquf in valley of Namrah or valley of Arafat is not acceptable. It should be essentially performed in the plain of Arafat.

d)            During Wuquf, it is sunnat to remember Allah, to invoke Him for forgiveness of sins, to make supplications to Him and to recite the verses of the Qur’an. While doing so, one must be extremely humble and submissive as if one is standing in Allah’s presence.

         Prophet Muhammad (PBUH) has described many merits and rewards of Wuquf Arafah in his following Ahadith:

·               Hadhrat Ayesha has reported that the Prophet said: There is no other day on which Allah releases more people from Hell-fire than He does on the Day of Arafah; On this day Allah draws nearest to the people and taking pride in His righteous servants tells the Angels: Do you see what these persons desire (except My pleasure and Goodwill)?  – (Muslim)

·               Hadhrat Talha has reported that the Holy Prophet said: There is no other occasion on which Satan is seen fleeing in anger more than he does on the Day of Arafah. It is because on this day Allah reveals His Mercy and remits sins of His servants – (Tirmizi)

·               Hadhrat Anis has reported that the Holy Prophet observed Wuquf in the plain of Arafah. When the sun was going to set, the Prophet made a hint to Bilal to ask the people to be quiet; where upon Bilal made the people to keep quiet. Then the Prophet said: O people! Gabriel came to me a little while ago and after conveying to me Allah’s greetings he gave me Allah’s message saying that He has forgiven the sins of all those present in the plain of Arafah. Hadhrat Umar asked: O Messenger of Allah! Is this message only for us or for the whole Ummah? The Prophet replied: This is for you as well as for all who come after you to visit this place. (Al-Targhib)

Supplications to be made in Arafah: (1) Amr bin Shuaib has reported through his father and father’s father that the Holy Prophet recited the following Dua (supplication) more often on the Day of Arafah

La ilaha ill-Allahu wahdahu la sharika la-hu la-hul-mulku wa la-hul-hamdu wa huwa ‘ala kuli shai’in Qadir

“There is no god but Allah, the One! He has no partner; to Him belongs sovereignty and all kinds of praise, and He has full power over everything. (Hisn Hasin)

It is reported in Tirmizi that about this supplication the Prophet said: The best supplication is the supplication of the Day of Arafah. And the best supplication which I and the Prophets before me recited is this supplication (i.e. the above mentioned)

2)      It is reported by Hadhrat Ali that the Prophet mostly recited the following Dua (supplication) in the Wuquf of Arafah:-

Allahumma laka-hamdu kallazi taqulu wa khairan mimma naqulu; Allahumma laka salati wa nusuki wa mahyaya wa mamati wa ilaika ma’abi wa laka Rabbi turathi; Allahumma inni a`uzu bika min ‘azab-il-qabri wa waswasat-is-sadri wa shattal-il-amri; Allahumma inni a’uzu bika min sharri ma taji’u bi-hir-rihi.

“O Allah! Thou deserves the praise that Thou hast given Thyself and deserves better praise than what we can give thee. O Allah! For Thee is my prayer and my sacrifice and my death and my life, and to Thee I have to return ultimately! O Allah! I seek Thy refuge from the torment of the grave, and from the suspicions of the heart, and from the worsening of my affairs; and O Allah! I seek Thy refuge from the misfortunes and miseries brought by the winds.”  – (Tirmizi)

3)      The Holy Prophet is reported to have enjoined the following Dua for the plain of Arafat:

Rabbana ati-na fid-dunya hasanatam wa fil-akhirati hasanatam-wa-qina ‘azab-an-nar

“Our Lord! give us what is good in this world and also what is good in the Hereafter, and save us from the torment of Fire”.

III - Night of 10^th Zil-Hajj

         It is called Lailatul Jamaah or Lailatul Hajj or Lailatul Muzdalifah. After observing Wuquf Arafah on 9^th till the sun disappears the pilgrims proceed from plain of Arafah without performing Maghrib prayer to Muzdalifah. It is sunnat to go through the way of Mazmeen from Arafah to Muzdalifah. And the people must go slowly with peace making no haste as enjoined by the Prophet that there is no doing good deed in haste (Bukhari, Muslim). While starting and during journey, reciting of Talbiyah and Takbeer is Mustahib.

         After reaching Muzdalifah you must combine Maghrib and Isha prayers at the time of Isha and perform them with one Adhaan and two Iqamaahs without offering any Nafl or Sunnat Rakaahs in between, as the Prophet had done. The Afaqis (the Outsider) pilgrims would offer Isha prayer in Qasr (short). Then the pilgrims would pass night at Muzdalifah in remembrance of Allah making mention of Him in abundance and reciting supplications for seeking His pleasure and forgiveness. The Holy Qur’an enjoins:…… When you return from Arafat, remember Allah near Mashar-al-Haram. Remember Allah as He has guided you, although before this you were of those who are astray (2:198)

Wuquf at Muzdalfah

         And then after having some rest, one must get up and offer Fajr prayer in Muzdalifah a bit earlier and then observe Wuquf of Muzdalfah which is one of the Wajib rites of Hajj. Following are some of the rules and regulations of this Wuquf.

1)            This Wuquf of Muzdalifah, as stated above, is Wajib. If you miss it, you will have to offer sacrifice of an animal to make amends.

2)            The best place for this wuquf is near Mashar-al-Haram where these days a mosque had been built. However, you can observe this wuquf in Muzdalifah anywhere you find space. But Wuquf in valley of Muhassar is not acceptable as Ashab-ul-Feel (i.e. the companions of the Elephant, the troops of Abraha which had invaded Kaabah) were destroyed in this valley.

3)            The time for this Wuquf is between the break of dawn and sunrise. It must be observed just after Fajr prayer before the rise of the sun.

4)            The method of performing this Wuquf is that you should stand facing Qiblah and make supplications, say Takbeer (Allahu Akbar), Tahlil (La ilaha Illullah) and Hamd (Al-Humdu Lillah)

5)            After observing this Wuquf when the light spreads but the sun has not yet arisen, you should start for Mina.

         The procedure of this Wuquf has been described in the lengthy Hadith reported by Jabar which has been reproduced in Chapter 33. According to him, at the break of the dawn at Muzdalifah, the Prophet got one Adhaan and Iqamaah proclaimed and lead Fajr prayer. Then he rode his she-camel Qaswa and came to Masher-al-Haram. He stood there facing Qiblah and engaged himself in remembering Allah and reciting Allahu Akbar, La Ilaha il-Allah, and Al-Hamdu lillah. He continued standing there till the light of the morning spread. Then before sunrise, he started for Mina…. (Ahmad, Muslim, Abu Daud).

IV – Rites of 10^th of Zil Hajj

         This day is called Yaum-un-Nahr (the day of sacrifice). After reaching Mina from Muzdalifah in the morning of 10^th, you are obliged to perform four rites or acts, namely; (1) Rami i.e. throwing pebbles on Jamrah al-Aqba.  (2) Offering of animal sacrifice,  (3) Shaving or clipping of hair and removing Ihram,  (4) Performance of Tawaf-e-Ziarah or Ifazah.

         It is sunnat to perform all the above acts in the sequence or order mentioned above because the Prophet had done the same in that sequence.  It is reported in the traditions that the Prophet first went to Jamrah al-Aqba and threw seven pebbles on it, then he went to Place of Sacrifice and sacrificed sixty three camels, then he called the hair cutter and got his head shaved. And then he went to Makkah before Zuhr and performed Tawaf of Kaabah (called Tawaf-e-Ziarah or Ifazah).

         Now we describe these acts in some detail as under:

1-  Rami of Jamarahs

         Literally, Rami means to throw or to hit a target. However as a term of Shariah, it is an obligatory Hajj rite that a pilgrim is required to throw pebbles at three Jamrahs (stone pillars) which are situated on the way to Mina. There are three Jamrahs; the Jamrah near Makkah is called Jamrah al-Aqbah, the next is Jamrah al-Wusta (the middle one) and the the next to it is Jamrah al-Ula which is nearest to mosque al-Khif.

         The historical background of Rami, according to a popular tradition, is stated as follows: After seeing vision, when Prophet Ibrahim was taking his son Ismail out of his house to Mount Marwah (or Mina) for sacrificing him in the way of God, the Satan tempted him thrice not to do so, but each time he drove away the Satan by casting stones at him. So to commemorate this event, three pillars were made which represent appearance of Satan and the people started throwing stones on them. Later on this practice of casting of stones on these pillars became one of the important rites of Hajj.

         On 10^th Zil-Hajjah, as stated above, Rami of Jamrah al-Aqba is performed, and on 11^th, 12^th and 13^th Rami of all the three Jamrahs is performed. Although on 10^th the Rami of Jamrah al-Aqba is only performed but we would like to present here some of the general injunctions with regard to Rami of all the three Jamrahs.

1)            On 10^th Zil-Hajj Rami of Jamrah al-Aqbah is done and seven pebbles are thrown on it. At the very start of Rami, reciting of Talbiyah (Labbaik Allahuma Labbaik) is discontinued. The time of this Rami is between sunrise and declining of the sun: but if one cannot do so before the time of declining of the sun one can do it till sunset.

2)            On 11^th, 12^th and 13^th, Rami of each of the Jamrahs is made. In Rami of each of Jamrah, seven pebbles are thrown. The time of Rami of these three days is from the declining of the sun till sunset. First, Rami of Jamrah Ula is done, then of Jamrah al-Wusta and then of Jamrah al-Aqbah.

3)            Rami of Jamrah al-Aqbah on 10^th Zil-Hajj, according to Imam Malik, is Fard (obligatory) and missing it means making the Hajj void. But according to other jurists, Rami is Wajib and if one misses it, sacrifice of an animal compensates it. Rami of other days is, however, sunnat and not Wajib.

4)            It is Mustahib (desirable) to get pebbles from Muzdalfah for Rami. Abdullah-bin-Abbas states that he collected pebbles from Muzdalifah in the morning for the Holy Prophet. The pebbles found near Jamrahs cannot be used.

5)            It is sunnat to cast pebbles while standing on a lower place instead of from a higher place.

6)            It is also sunnat to pronounce Allahu Akbar while casting each pebble. If you recite the following supplication in addition to it, it is Mustahib:  O Allah! Make my this Hajj Mabroor, forgive my sins and accept my effort (or deed).

7)            There is no harm if a pebble does not hit the Jamarah but it must fall near it.

8)            It is Mustahib while performing Rami to stand in a way that Makkah is at your left side and Mina on right side.

9)            Rami can be performed on foot or riding on a conveyance.

10)         It is undesirable to break one big stone into seven pieces or to cast more than seven pebbles at a Jamarah.

11)         The seven pebbles should be thrown severally i.e. one at a time. If all the seven or more than one are thrown together, they would be counted as one.

12)         After throwing pebbles at Jamrah al-Ula and Jamrah al-Wusta, it is a sunnat to stand and observe a pause, but not to stand near Jamrah al-Aqbah.

13)         The size of the pebble should be as little as one can hold between his two fingers.

2- Sacrifice of an animal

         On 10^th of Zil-Hajjah as stated above, the pilgrims offer sacrifices of animals at Mina after performing of Rami of Jamarah al-Aqbah. About this sacrifice, the Qur’an enjoins: …… and if you are in peace, and anyone (of you) wants to take advantage of performing Umrah with Hajj, he must offer sacrifice (of an animal) such as he can; but if he cannot afford it, he must fast for three days during Hajj and for seven days on return (home), making ten days in all. This order is for one whose family is not living near the Sacred Mosque….. (2:196).

         So all those pilgrims who perform Umrah with Hajj are required to offer animal sacrifice. In other words, animal sacrifice is Wajib (essential) for those pilgrims who perform Hajj Tamattu or Hajj Qiran. But if they cannot offer animal sacrifice, they are required to fast for three days during Hajj and for seven days after they return to their homes. Thus ten days fasting is Fidyah for not offering sacrifice. Besides these pilgrims, sacrifice is also Wajib for those who have made a vow to make sacrifice. For those who perform Hajj Ifrad, sacrifice is not Wajib on them. But if they can afford, they must do it as it is a Sunnat. If a pilgrim takes animal for sacrifice with himself or sends it to Harm through someone else, it is called Hadi.

         Some of the important injunctions regarding sacrifice by the pilgrims are presented as follows:

1)            Time of sacrifice: there is consensus that sacrifice is to be offered on 10^th Zil-Hajjah after performing Rami of Jamrah al-Aqbah. But if one cannot do so on 10^th, he may do it on 11^th and 12^th. However, according to Ali, sacrifice can be offered on even on 13^th.

2)            Although one can offer sacrifice at any place within the limits of Harm of Makkah, yet the proper place for a pilgrim to offer sacrifice is at Mina, while proper place for a person coming on Umrah to offer sacrifice is at Makkah near Marwah.

3)            Animals for sacrifice are: Camel, cow, sheep and goat, whether male or female. Buffalo whether male or female is included in the injunction of cow.

4)            The above animals are allowed for every kind of sacrifice: It may be Wajib sacrifice, may be sunnat sacrifice, may be of vow or may be of Fidyah.

5)            It is Mustahib to slaughter sacrificial animal himself, but if he cannot he can get it slaughtered from some other person. It is reported by Jabir that the Prophet himself slaughtered 63 camels and he handed over 37 to Ali to slaughter (Muslim, Ahmad, Abu Daud).

Note: Detailed injunctions regarding sacrifice would be presented in a subsequent chapter when we deal with sacrifice and Eid-ul-Azha.

3- Halq or Taqseer (Shaving or Clipping of Hair)

         Shaving or clipping the hair of the head is the third rite or act which the pilgrims perform on 10^th of Zil-Hajjah after Rami and animal sacrifice. Afterword they put off their Ihram and come out of the restrictions which Ihram had put on them except that they are not allowed to have sexual relations with their wives until they perform Tawaf Ziarah. We have already discussed detailed injunctions of Halq and Taqseer in Chapter No. 36 entitled “Sai of Safa and Marwah”.

4- Tawaf Ziarah or Ifazah or of Hajj

         The fourth and the last manasak or act which pilgrims perform on 10^th is the Tawaf of Kaabah which is called Tawaf Ziarah (Tawaf of Visit) or Tawaf Ifazah. As stated earlier, this Tawaf is one of the three Fard (obligatory) articles or manasaks of Hajj, the first being Ihram and the second Wuquf Arafah. If this Tawaf is not performed, Hajj is not valid. The Qur’an says: That they may witness things here that are of benefit to them and mention the name of Allah on appointed days (10^th  to 13^th of Zil Hajjah) over the cattle which He has provided to them. Then eat their meat themselves and feed therewith the poor having hard time. Then let them complete prescribed acts (of cleanliness), and perform their vows and go around the Ancient House (22:28-29), Since in these verses Tawaf of Kaabah has been mentioned along with sacrifice of animals, the scholars say that Tawaf here means Tawaf Ziarah. Some of the injunctions regarding this Tawaf are as under:

1)            Time of this Tawaf: It is sunnat to perform this Tawaf on 10^th of Zil-Hajj after Rami, Sacrifice and Halq or Taqseer, because the Prophet had done like that. But if due to any reason you are unable to do this Tawaf on 10^th, you may perform it on 11^th or 12^th or 13^th during your stay at Mina. If even this is not possible, you should perform it before returning home because Hajj is not valid without it. The jurists, however, differ whether there would be any Fidyah for late performing of this Tawaf or not.

2)            The method of performing this Tawaf: It is performed exactly in the way in which other Tawafs are performed. We have already discussed the kinds of Tawaf and method of performing it in chapter (No. 35) on the subject: Tawaf of Kaabah.

3)            Whether Sai is essential after this Tawaf? The jurists say that those pilgrims who have come to perform Hajj Tamattu, they would perform Sai of Safa and Marwah after Tawaf Ziarah, because the Sai performed by them with their Tawaf of Arrival was that of Umrah. But those who have come to perform Hajj Ifrad or Hajj Qiran, they would not perform Sai if they have already performed it with Tawaf of Arrival. However, if they have not done it on that occasion, they would do it now.

4)            To drink water of Zamzam after doing this Tawaf is Mustahib. It is mentioned in Hadith reported by Jabir that the Prophet saw the family of Abdul Mutalib drawing water of Zamzam, he got it from them and drank it.

5)            After performing Tawaf Ziarah, every type of restriction imposed on a pilgrim by Ihram is lifted. Now he is permitted to make sex with his wife.

V - 11^th to 13^th of Zil-Hajj

         Generally 11^th to 13^th of Zil Hajjah are called the Days of Tashriq. During these three days, the pilgrims stay at Mina.

         We have already studied in the Hadith reported by Jabir that the Prophet went from Mina to Makkah and performed Tawaf Ziarah at Kaabah on 10^th and then he returned to Mina and stayed there up till afternoon of 13^th and thus he passed nights of 11^th, 12^th and 13^th at Mina. In this period of three nights and three days the Prophet remained busy remembering God, making supplications to Him, offering prayers and reciting the Qur’an. On every day after the decline of the sun, the Holy Prophet used to go to all three Jamrahs and throw seven pebbles at each of them. About the stay at Mina the Holy Qur’an says: And remember Allah during the appointed days (when you stay at Mina). There is no sin for him who hastens to leave (Mina) in two days, and there is no sin for him who stays on (for some more time); that is for him who abstains from evil…….. (2:203).

         Keeping in view the practice of the Prophet as reported in the above Hadith and also the verse of the Holy Qur’an which has been presented above, the jurists hold that after performing Tawaf Ziarah, returning to Mina and staying there up to the afternoon of 12^th or 13^th is Wajib (obligatory). But if one has some sufficient reason or justification for not staying at mina, one is permitted to leave Mina. According to Abdullah bin Abbas, the Holy Prophet allowed his uncle Abbas to stay at Makkah during Tashriq nights as the latter sought permission for discharging his duty of offering Zamzam water to the pilgrims.

         If someone leaves Mina without any acceptable excuse, he has to give one animal sacrifice for each night he stays out of Mina. According to Imam Shafai and Ahmad, he will have to give only one sacrifice for all the two or three nights which he does not spend at Mina. According to Abu Hanifa, there is no Kaffarah of staying outside as the stay at Mina is Sunnat and not Wajib.

         During the Days of Tashriq one will do the following two important things at Mina:

1)            Do Rami at all the three Jamrahs: It is imperative to throw stones at all the three Jamrahs during all the Days of Tashriq, namely: Jamrah al-Ula, Jamrah al-Wusta and Jamrah al-Aqbah. The Mustahib time for doing so is from declining of the sun till sunset. Seven pebbles are to be thrown on each Jamrah. If you cannot do Rami till sunset, you can do it in the night according to Imam Shafai and Malik.  First do Rami at Jamrah al Ula and stay near it for a while and make supplications facing Kaabah and raising your hands; then do Rami of Jamrah al-Wusta and stay near it and make supplications. And then do Rami of Jamrah al-Aqbah, but do not stay near it nor make supplication there. This Rami would be done on all the three days, 11^th to 13^th.

The detailed injunctions regarding Rami have already been presented by us under the rites of 10^th of Zil Hajjah.

2)            Do remember and mention Allah abundantly: The Holy Qur’an says: “And when you have completed all the rites of your Hajj, then remember Allah as you used to remember your forefathers or with a more remembrance……”(2:200). So during the period of your stay at Mina, you should remember God and remain engaged in glorifying Him, in asking forgiveness of your sins, in reciting Qur’an, in making supplications for your welfare and success in this world and in the Hereafter, and also in sending Darud on the Holy Prophet.

         During the days of Tashriq the following Takbir (called Takbir-e-Tashriq) should be recited often:

Allahu Akbar, Allahu Akbar, La illaha Illallahu wallahu Akbar, Allahu Akbar wa lillah-il-hamd.

         Allah is the greatest, Allah is the Greatest. There is no god but Allah and Allah is the Greatest. Allah is the Greatest and for Allah is all praise.

Return from Mina

         It is reported in Ahadith that the Prophet stayed at Mina for three nights (of 11^th, 12^th, 13^th) and then at the time of declining of the sun on 13^th (Zil-Hajjah) he left for Makkah. During his journey he stopped in the valley of Mahassab and offered Zuhr, Asr and Maghrib Prayers there. Then he rested for a while. In the last part of the night he entered Makkah and performed Tawaf Wida’.

         Thus it is Mustahib to stay for three nights at Mina and return to Makkah on 13^th after the declining of the sun. However, if one cannot stay for three nights, one must stay for two nights and then return to Makkah, as the Qur’an says in Verse 203 of Surah al-Baqarah: “There is no sin for him who hastens to leave (Mina) in two days, and there is no sin for one who stays on (for some more time).”

VI - Tawaf Wida

         After completing the Manasaks of Hajj at Mina and returning to Makkah, a pilgrim is required to make Tawaf of Kaabah before leaving for his home. This Tawaf is called Tawaf Wida’ (Tawaf of Departure or Farewell Tawaf). This Tawaf is Wajib according to the jurists which means that if one misses it, he has to offer sacrifice of an animal. It has been reported by Abdullah bin Abbas that the Prophet said: Nobody should leave for home until he makes last Tawaf of Kaabah (Muslim, Abu Daud, Ibn Majah). According to another tradition of Abdullah bin Abbas the Prophet permitted a woman in Haidh (menses) to leave for home without performing this Tawaf if she has already made Tawaf of Ziarah (Bukhari, Baihaqi).

         When a pilgrims has performed Tawaf Wida’, it is Mustahib for him to come to Al-Multazam and make Dua (supplications). He should hold and cling to Al-Multazam, press his chest and cheeks against it, weep and cry and ask forgiveness of his sins and implore Allah most humbly for grant of his supplications. It has been reported by Abdul Rahman that he saw the Holy Prophet clinging to the wall between the door of Kaabah and the Black stone and he also saw the other people doing it with the Prophet (Ahmad, Abu Daud). Although a pilgrim can cling to this wall and make supplications to Allah whenever he finds opportunity during his stay at Makkah, yet at the time of departure from the House of Allah, one must do it.

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