2. During Jāhiliyah (Ignorance Era) the Ka’bah caught fire and its walls were weakened, and its stones loosened. Quraish reconstructed the Ka’bah and the Prophet, may Allah exalt his mention, participated in the construction works. The Ka’bah, after this reconstruction, was 18 arm-spans high; they increased the area of the Hijr, and raised the door, to give access to whomever they wanted and to prevent whomever they wanted. They built a roof, for it had no roof before this. They also built a drainpipe in order to drain the water that gathered on its roof.

3. In the 17th year of Hijrah, during the reign of Umar b. al-Khat’tāb, may Allah be pleased with him, the Ka’bah was damaged by a great flood; Maqam Ibrahīm was swept out of the vicinity of the Ka’bah and was found in the outskirts of Makkah. Umar, may Allah be pleased with him, replaced the Maqam, and repaired the Masjid. He bought the nearby houses and expanded the Haram. He also built a wall around the Haram, built doors, and lamps were placed in the Masjid.

4. During the reign of Uthman b. Af’fān, may Allah be pleased with him, the houses surrounding the Haram were bought and the Ka’bah was expanded.

5. During the reign of the U’ma’yi Caliph Abdul-Malik b. Marwan, may Allah have mercy on him, the Ka’bah was taken care of in a most remarkable manner. He took great care in repairing it, and renewing the Ka’bah’s roof. He also lighted the Safa and Marwa area, and placed a large lamp near the Black Stone.

6. During the reign of the Ab’bāsid Caliph, Abu Ja’far al-Mansoor, may Allah have mercy on him, the Haram was expanded in both the northern and western directions. Covered corridors were added to the Haram. A fence like structure was built round the well of Zamzam in order to prevent anyone from falling into it. The Haram was also covered with marble.

7. In the year 160 of Hijrah, during the reign of the Ab’bāsid Caliph, al-Mahdi, may Allah have mercy on him, the Haram was expanded in all directions. He also built new covered corridors. The construction works took four years in all, and it was the largest expansion witnessed during that era. The Masjid area was connected to the area of Sa’īy. The Masjid’s area after the expansion was 120000 arm spans [about 28000 square meters] and 23 gates were built. The old part of the Haram which can be seen today is from the reign of al-Mahdi.

8. During the reign of the Ab’bāsid Caliph, Hāroon ar-Rashīd, may Allah have mercy on him, the Haram was taken care of in a most remarkable manner.

9. During the reign of the Ab’bāsid Caliph, Al-Wāthiq, copper pillars were placed in various parts of the Haram. Two lamps were placed on each pillar, in order to illuminate the Tawaf area.

10. During the reign of the Ab’bāsid Caliph, al-Mu’tadhid bil-lāh, the Haram was expanded slightly.

11. During the reign of the Ab’bāsid Caliph, al-Muqtadir, the Haram was slightly expanded in the direction of the gate of Ibrahīm.

12. In the year 979 of Hijrah, during the reign of the Utmāni Sultan, Salīm, the building of Masjid al-Harām was renewed; this renewal was completed in the year 989 of Hijrah.

13. In the year 1019 of Hijrah, during the Utmāni reign, the Ka’bah’s northern wall broke down; so the Ka’bah was tied with a copper belt which was covered in gold.

14. In the year 1039 of Hijrah, during the Uthmāni reign, heavy rains damaged the northern and eastern walls of the Ka’bah and the three quarters of the western wall. The Ka’bah was then rebuilt with stone, and the construction was completed in the year 1040 of Hijrah.

15. Under the Saudi rule, both Masjid al-Harām and the Prophet’s Mosque in Madinah were taken care of remarkably. During the rule of King Saud, and King Faisal may Allah have mercy on them both, the Haram was greatly expanded. Before this expansion the area of Masjid al-Harām was 28000 square meters, and after its expansion the Masjid’s area was 151000 square meters.

16. During the reign of King Fahd, Masjid al-Harām in Makkah and the Prophet’s Mosque in Madinah were both expanded. Masjid al-Harām’s area after the expansion of King Fahd was 208000 square meters, in addition to the area of the roof [61000 square meters] which is used for prayers. The area outside the Haram [88000 square meters] which is covered in marble is also used for prayers. Thus, the area of total expansion during the Saudi rule is 357000 square meters. Masjid al-Harām can now accommodate over 1,000,000 people. There are nine minarets, each 89 meters high.

Answer :
Praise be to Allah.
The following are mistakes that occur during tawaaf:

1. Uttering the intention aloud when when performing Tawaf. You may see some pilgrims facing the Black Stone when he wants to perform tawaaf, saying, “O Allah, I intend to circumambulate seven circuits for ‘Umrah” or “O Allah, I intend to do seven circuits of tawaaf for Hajj,” or “O Allah, I intend to circumambulate seven times around the House in order to seek nearness to You.”
Uttering the intention aloud is bid’ah (an innovation), because the Messenger, may Allah exalt his mention, did not command his ummah to do that. Anyone who worships Allah in a manner which is not in concordance with the Sunnah of the Prophet, may Allah exalt his mention, has indeed introduced an innovation in the Deen of Allah. Uttering the intention aloud when doing Tawaf is a mistake, and an innovation (which should be avoided); similarly, this action is a mistake when thought over rationally…what is the point of uttering the intention aloud, when this is a matter between you and your Rubb? Allah knows what is in the everyone’s heart, and that you are going to circumambulate around His House. If this is known…then there is no need to utter the intention aloud.
The Prophet, may Allah exalt his mention, performed tawaaf and he did not utter his intention aloud. The Sahaabah, may Allah be pleased with them all, performed tawaaf and did not utter the intention aloud for Tawaf or any other act of worship!

2. Those who want to kiss the Black Stone or touch the Yemeni Corner harm their fellow pilgrims by pushing and shoving them. They may even push or shove a woman; Shaytan may tempt him and cause him to do something evil around the House of Allah!
One should not shove or push anyone in order to touch the Black Stone or Yemeni Corner. If one can touch either in a calm and dignified manner, then it is appropriate for him to do so, and if it is not easy then pointing at the black stone is sufficient. As for the Yemeni Corner, it has no been reported that the Prophet, may Allah exalt his mention, pointed at it, and we cannot compare it to the Black Stone, because the Black Stone is greater than it, and it was proven that the Prophet, may Allah exalt his mention, pointed to the Black Stone.
Gathering in large crowds is inappropriate since it would lead to Fitnah, especially if women are in that crowd. One would possibly feel annoyed, and angry upon leaving the place.
When one performs Tawaf, he should remain calm and dignified. The Prophet, may Allah exalt his mention, said:
‘Tawaf around the House and (Sa’ee) between Safa and Marwah and stoning the Jimaar have only been prescribed to establish the Dhikr of Allah.’

3. Some believe that tawaf is invalid unless the Black Stone is kissed, and that it is a condition in the acceptance and completeness of one’s Hajj and Umrah.
This is incorrect. Kissing the Black Stone is a Sunnah act for the one who is performing Tawaf only. I know that kissing the Black Stone is a Sunnah act exclusive to Tawaf; based on this, kissing the Black Stone is not obligatory, nor is it a condtion in Tawaf. If a person does not kiss it, his tawaf would not be invalid or incomplete, and he would not have sinned; rather, his Tawaf would be valid. Pointing at the Black Stone may even be better than kissing it when there are large crowds, and this is what the Messenger of Allah, may Allah exalt his mention, did when the Tawaf area was crowded. When a person does this he would avoid harming his fellow pilgrims.
If someone were to ask: If the Mataaf (Tawaf area) is crowded, what is better…to push forward and touch or kiss it, or simply point at it?
We say that it is better to point at it, because this is the Sunnah, and the best guidance is the guidance of Muhammad, may Allah exalt his mention.

4. Kissing the Yemeni Corner. There is no proof concerning this from the Messenger of Allah, may Allah exalt his mention. If an act of worship is not proven from the Sunnah of the Messenger of Allah, may Allah exalt his mention, then it is an act of bid’ah, which whould not bring one nearer to Allah; based on this, it inappropriate to kiss the Yemeni Corner, because it has not been proven that the Messenger of Allah, may Allah exalt his mention, did it. It has only bee narrated in a da’eef (weak) hadeeth that cannot be taken as evidence. 

5. Some touch the Black Stone or Yemeni Corner with their left hands in a careless manner. This is inappropriate. One should touch the Black Stone and Yemeni Corner with his right hand, for it is more praiseworthy than touching these with the left hand. The left hand is only used for purification in general; thus, the right hand should be used when touching (the Black Stone or Yemeni Corner) and for respect.

6. Some believe that touching the Black Stone and Yemeni Corner is done to seek Barakah (goodness and blessings), and that it is not a ritual part of the Tawaf.
Touching the Black Stone or wiping it or kissing it is done to glorify Allah; hence, when the Prophet, may Allah exalt his mention, touched the Black Stone, he said: “Allahu akbar,” as an indication that the purpose of this action is to glorify Allah, not to seek barakah by touching this Stone. When the Khaleefah ‘Umar, may Allah be pleased with him, touched the Black Stone, he said: “By Allah, I know that you are just a stone and can neither cause harm nor bring benefit. Were it not that I had seen the Messenger of Allah, may Allah exalt his mention, kissing you, I would not have kissed you.”
This incorrect notion held by some –that the purpose behind touching the Yemeni Corner and the Black Stone is to seek barakah– has led some of them to bring their young children and touch the Corner or the Stone with their hands, then wipe their children with their hands. This is a corrupt belief that should be denounced. We should explain to people that these stones can neither harm nor benefit, and that the purpose of touching them is to glorify Allah and establish His remembrance (dhikr), and to follow the example of His Messenger, may Allah exalt his mention.
All of these matters are not prescribed in the Shari’ah; rather, they are innovations (bid’ah) and do not benefit those who do them in the least. If the pilgrim does any of these actions out of ignorance, while not realizing tha they are acts of Bid’ah (innovation) then there is hope that he may be forgiven. But if he knows that this is an act of Bid’ah or he does it negligently and does not seek knowledge in this regard, he would have sinned.

7. Some people recite a specific du’aa’ in each circuit. This is an act of bid’ah, it has not been mentioned that the Messenger of Allah, may Allah exal this mention, or his companions did it. The Prophet, may Allah exalt his mention, did not recite a specific du’aa’ for each circuit, neither did his companions. (The only du’aa the Prophet, may Allah exalt his mention, said continuously) was the Du’aa between the Yemeni Corner and the Black Stone. He, may Allah exalt his mention, used to say:
“Our Rubb! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [al-Baqarah 2:201]
And he (r) said:
“Tawaaf around the House and (Sa’ee) between as-Safa and al-Marwah and stoning the Jamaar have only been prescribed so that remembrance of Allah (dhikr) will be established.”
This bid’ah is worse when a person carries a small booklet in which there is a du’aa’ for each circuit, and he reads this booklet, not knowing what he is saying, either because he does not know Arabic and does not understand the meanings, or because although he is an Arab and speaks Arabic he does not know what he is saying. We even hear some of them say supplications that clearly deviate from Islamic teachings; for example, we have heard someone saying, “O Allah, make me independent of means by Your Majesty (jalaalika) so I have no need of that which You have forbidden” when he should have said, “by that which You have permitted (halaalika).”
We also see some people reading this booklet, and when they finish the du’aa’ for the circuit they are doing, they stop and do not recite any other du’aa’s for the rest of that circuit. If there are not many people in the Mataaf, they finish the circuit before they finish the du’aa’, so they cut the du’aa’ short.
The solution to this is to explain to the pilgrims that during tawaaf a person can say whatever supplication he wants, and he can remember Allah (dhikr) however he wants. If this is explained to the people this problem be resolved.

Ruling on one who falls into these innovations
With regard to these actions, people are either:
- Completely ignorant and do not realize that what they are doing is haram (prohibited). In this case there is hope that these people would not be chastised.
- Those who know but deliberately go astray and lead others astray as well. Such person is undoubtedly a sinner and would bear the burden of the sins of those who follow his example.
- Those who are unaware and negligent, and do not ask people who know. There is the fear that these people may be sinning because of their carelessness and their failure to ask.
These are the errors that we have noticed during tawaaf. We ask Allah to guide our Muslim brothers to apply the Sunnah of the Messenger of Allah, may Allah exalt his mention, for the best of guidance is the guidance of Muhammad, may Allah exalt his mention. Deen is not based on emotions and inclinations, rather it is to be based on what has been narrated from the Messenger of Allah, may Allah exalt his mention.

What are the mistakes that some people make when shaving their heads or cutting their hair?
Answer:
Praise be to Allah.
1. Some people shave a portion of their hair and leave the rest. I have seen that with my own eyes. I saw a man ambulating between as-Safa and al-Marwah, and half of his head was completely shave and the other half was not. I asked him: “why did you do that?” He said, “I did it because I want to perform ‘Umrah twice, so I shaved half for the first and left half for this ‘Umrah.” Indeed this is ignorance and misguidance, and has not been approved by any scholar.

2. Some clip a few hairs upon completing the Umrah, from one side. This action does not concur with the apparent wording of the verse, in which Allah says:
“…(some) having your heads shaved, and (some) having your head hair cut short…” [al-Fath 48:27]
When one shortens his hair, it should be done in a manner that can be noticed. Cutting one or two hairs would go unnoticed, and thus his action would contradict the apparent meaning of the (above mentioned) verse.
The solution for these two mistakes is that the person should shorten his hair evenly, or shave it off completely, and not cut one or two hairs.

3. There are some who upon completing sa’ee are unable to find anyone to cut their hair, so they go back to their homes, wear normal clothes, and then shave off their hair or trim it evenly.
This is a grave mistake, for a person cannot exit the state of Ihram unless he shaves off or trims his hair evenly. The Prophet, may Allah exalt his mention, ordered his Companions who had not brought the Hadi (sacrifical animal) with them to exit the state of Ihram and consider it Umrah. He said to them during the Farewell Pilgrimage: ‘Let him cut his hair off and exit the state of Ihram.’ [Narrated by al-Bukhaari, 1691; Muslim, 1229].
This indicates that one cannot exit the state of ihraam until he cuts his hair. Based on this, if a pilgrim completes the sa’ee and cannot find someone to cut his hair, he should remain in ihraam until he shaves his head or cuts his hair evenly, it is not permissible for him to exit ihraam before that.
If a person did that out of ignorance and exited the state of Ihraam before shaving or cutting his hair, thinking that it was permissible, he would not be chastised due to his ignorance, but when he realizes that he has made a mistake he should remove his regular clothes and wear the Ihraam garments (Izar and Rida), for it is impermissible for one to do what is unlawful after knowing so. When he has shaved his hair, or trimmed it evenly, he may exit the state of Ihram.

What is the ruling of touching the walls of the Ka’bah, its Kiswah (covering) and the Maqam Ibraheem (station of Ibraheem)?

Answer:
Praise be to Allah.
This question was answered by Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him). He said:
Some do this to seek nearness to Allah, and regard it as a type of worhsip. Any action which is done with the intention of seeking nearness to Allah and as an act of worship must be done in accordance with the Shari’ah. If the action is not substantiated by proofs from the Shari’ah it is an act of Bid’ah (innovation). The Prophet, may Allah exalt his mention, said: ‘Beware of innovated matters (in the Deen), for every innovation is a means of misguidance.’ [Tirmidthi 2676; Abu Dawood 4607]
It has not been narrated that the Prophet, may Allah exalt his mention, touched any part of the Ka’bah, apart from the Yemeni Corner and the Black Stone. 
If a person touches any corner or side of the Ka’bah apart from the Yemeni Corner and Black Stone, he would be considered an innovator. When Abdullah b. Abbas, may Allah be pleased with him, saw Mu’awiyah b. Abi Sufyaan, may Allah be pleased with him, touching the two northern corners of the Ka’bah, he forbade him from doing that. Mu’aawiyah, may Allah be pleased with him, said to him: “No part of the House should be disrgarded.’ Ibn ‘Abbas, may Allah be pleased with him, said: “Indeed in the Messenger of Allah (Muhammad) you have a good example to follow” [al-Ahzaab 33:21]; and I saw the Prophet, may Allah exalt his mention, touching the two Yemeni corners,” meaning the Yemeni Corner and the Black Stone. So Mu’aawiyah, may Allah be pleased with him, accepted what Ibn ‘Abbas, may Allah be pleased with him, said.
A graver form of bid’ah is what some people do when touching Maqaam Ibraaheem. It was not narrated that the Prophet, may Allah exalt his mention, touched any part of the Maqaam.
The same applies to other actions that some people do, namely touching the well of Zamzam or touching the pillars of the porticos – the ancient pillars built by the Uthmaanis. None of this was practiced by the Prophet, may Allah exalt his mention, so they are forms of bid’ah (religious innovations), and every innovation is a means of misguidance.

From Daleel al-Akhta’ allati yaqa’ fiha al-Haaj wa’l-Mu’tamir

The Waajibaat of Umrah (واجبات العمرة)
1. Entering the state of Ihraam from outside the Haram boundary.
2. Shaving or shortening the hair evenly.
The incompletion of these acts would necessitate the pilgrim to expiate with a sacrificial animal. The sacrificial meat should be distributed to the poor in Makkah, and he should not eat from it.

The pillars of Hajj (وأركان الحج)
Whoever does not perform one of them intentionally; his Hajj would be null and void.
1. Ihraam
2. ‘Standing’ in Arafat.
3. Tawaf al-Ifadhah
4. The Sa’ee (for Hajj)

The Waajibaat of Hajj (واجبات الحج)
If one of them is missed out it requires an offering to be killed in Makkah and distributed among the poor people there. The one who offers it should not eat from its meat. If one cannot afford an offering, he must observe ten days of fasting instead; three during the Hajj and seven upon returning home.
1. Entering the state of Ihraam from the Meeqat.
2. Staying in Arafat until sunset.
3. Spending the following night in Muzdalifah.
4. Spending the nights of the days of Tashreeq in Mina.
5. Casting the pebbles.
6. Shaving or shortening the hair evenly for men.
7. Tawaf al-Wada.

What is the Meeqat? The Meeqat are points or stations from where pilgrims on their way to perform the Hajj assume the state of Ihraam.
The Meeqat in terms of time, refer to the months of Hajj; Shawwal, Dhul-Qi’dah, and Dhul-Hijjah.
In terms of places: They are:
1. Dhul-Hulaifah: This is for the people of Madinah, and whoever comes across it by land or air.

2. Al-Juhfah (Today people assume the state of Ihraam from Raabigh instead). This is for the people of Egypt, Sham, and whoever comes across it by land, sea, or air.

3. Yalumlum: This is for the people of Yemen and whoever passes by it.

4. Qarn al-Manaazil: This is for the people of Najd and whoever passes by it, by land or air.

5. Dhatu-Irq’: This is for the people of Iraq, and whoever passes by it, by land or by air.

Sunnah acts of Hajj: (سنن الحج)
1. Having a bath before entering the state of Ihraam.
2. Cutting the fingernails and shortening the mustaches, and plucking the armpit hair, and shaving pubic hair (of course before entering the state of Ihraam).
3. Entering the state of Ihraam after performing a Fard prayer.
4. Saying the Talbiyyah: ‘Labaika Allahumma Labaik’ after entering the state of Ihraam. The men should raise their voices when saying it, as for the women, they should say it quietly to themselves.

The Mah’dthoorat of Ihraam (محظورات الإحرام)
The Mahdthoorat of Ihram are those things which are not lawful for the person who wants to perform Hajj. They are divided into three categories; the first category which is deemed Haram for men only, the second for women only and the third for both men and women.
What is prohibited for both men and women?
1. Cutting the hair or shaving it from the body.
2. Cutting fingernails or toenails
3. Using perfume on either the body or garment.
4. Hunting game animals.
5. Consummating Marriage.
6. The Mubasharah (i.e. contacting a woman skin to skin) or doing a thing which may lead to it such as kissing or fondling.
7. Sexual intercourse. If sexual intercourse took place before preliminary termination of the ihram, the Hajj or Umrah would be nullified, and the pilgrim must offer a sacrificial animal and complete the rituals, and must return next year to perform the annulled Hajj or Umrah. If such violation took place after the preliminary termination of Ihraam and before the complete termination, the Hajj would not be nullified; however, a sacrificial animal must be offered.

What is specifically prohibited for men?
1. Covering the head directly, which means he cannot wear a hat, or a turban… but it is lawful to shade oneself with an umbrella or an indirect cover.[1]
2. Wearing sewn clothes, such as under-pants, t-shirt and so on.

What is specifically prohibited for women?
A woman should not cover her face unless men pass by her. She can wear whatever she wants as long as it conforms to the Islamic dress code. She should cover her hair completely and not wear gloves.

If someone does one of the Mahdthoorat ignorantly:
*If a person does one of these Mahdthoorat while he is ignorant, forced or asleep; he would not have sinned, nor would he have to sacrifice an animal and his Hajj would be correct. Once a person realizes that what he is doing is unlawful, he should immediately quit doing it!
*Whoever intentionally cuts his hair, finger or toenails or covers his head directly or wears sewn clothes, or uses perfume after entering the state of Ihram would commit a sin, and would have to fast three days or feed six needy people.

Lawful things during Ihraam (ما يباح أثناء الإحرام)
1. Showers[2] 4. Wearing sandals 7. Riding a bus
2. Wearing a ring 5. Using an umbrella 8. Wearing a watch
3. Wearing a belt 6. Using a bandage 9. Wearing glasses

[1] There are two conditions in order for this to be considered a ‘Mahdthoorat of Ihram’. The first, it covers the head directly; the Prophet (r) said: ‘…and he should not wear a turban’. An indirect cover is lawful, for the Prophet (r) sat under the shade of a tent on Arafah. The second, it is usually used to cover the head (hats and the like); thus, if one carries a pot or some books on his head, it would not harm his Ihraam.

[2] Do not use shampoo or perfumed soap while you are in the state of Ihram. 

2. He should write his will, and have it attested.

3. He should make sure his Hajj provisions are Halal (lawful) so that Allah would accept his Hajj. If one consumes unlawful things his Du’aa (supplication) would not be accepted as reported in the authentic Hadeeth: A person with shaggy and dusty hair would raise his hands to the sky, and ask: ‘My Rubb…My Rubb!’ and his food is Haram, his drink is Haram, his clothes are Haram, and he was fed with Haram…how would he be answered?’
4. The person who wants to travel should look for a good companion who would help him obey Allah.

5. It is praiseworthy to travel on Thursday. It is authentically narrated that the Prophet, may Allah exalt his mention, would travel on Thursday, but if he could not, then he would travel on Monday.
6. It is praiseworthy that the person bid his family, friends, and neighbors’ farewell. 
7. It is praiseworthy for the person who wants to travel to say: ‘Bismillah’ i.e. ‘I begin with the name of Allah’, Alhamdulilah i.e. ‘all praise is due to Allah’:
‘Subhanallah aladthee sakhara-lana hadtha wa maa kun’na lawho muq’ri-neen, wa in’na ilaa rab’bina la-munqaliboon.’
He then should say ‘Alhamdulilah’ three times, ‘Allahu-Akbar’ three times, and ‘Subhanakal’laahum’ma in’nee dha’lam’to nafsee fagh’fir-lee in’na-who laa yagh’fe-rodh’dho’nooba il’laa anta.’
After this he should say: ‘Allahumma in’nee us’aluka fi safa-rena hadtha al-birra wat-taqwa wa minnal amali maa tardaa. Allahumma ho-win alaina safarana hadtha wut-we an’na bu’dah. Allahumma antas-Saahibu fis-Safar wul-Khalifato fil Ahal. Allahumma Inni a-oodthu bika min wa’thaa as-safar wa kaa’a’batul mandthar wa so’almonqalab fil maali wal ahl’.
When returning from the trip, one should add after saying the above, ‘Aa’iboon, Taa’iboon, Aa’bidoon, li rabina hamidoon’.

8. It is praiseworthy to travel throughout the night.
9. A person should not travel alone…the Prophet, may Allah exalt his mention, said: ‘The single traveler is a Shaitan, two travelers are two Shaitans, and three are a group.’ (i.e. the person would not transform into a Shaitan, rather, he would be similar to one).
10. Whenever going uphill you should say Takbeer (Allahu Akbar) and whenever going downhill you should make Tasbeeh (Subhanallah).
11. When stopping over somewhere the traveler should say Du’aa of Manzil: ‘A’oodthu bi-kalimaatil’laah-hit-taam’maat min shar’ri maa khalaq’ meaning: ‘I seek refuge with the perfect words of Allah, from the evil of all created things’ The Prophet, may Allah exalt his mention, said that whoever says this would not be harmed by anything until he leaves that area.’
12. It is praiseworthy for the person to supplicate Allah. Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, may Allah exalt his mention, said: ‘Three Du’aa shall be answered without doubt: the Du’aa of the oppressed, the traveler, and the Du’aa of the father (for/against) his son.’
13. It is praiseworthy for the traveler to perform Nafl (supererogatory) prayers while traveling. 

Of much interest to us Muslims these days should be the fasting the 9th and the 10th of Muharram. The Prophet, sallallahu `alayhi wa sallam, said about the voluntary fasting on the Day of `Aashoraa’: “It expiates the sins of the preceding year.” [Saheeh Muslim]

Ibn `Abbas, radhiallahu `anhu, reported: “The Prophet, sallallahu `alayhi wa sallam, came to al-Madeenah and saw the Jews fasting on the day of `Aashooraa. He asked them about that. They replied, ‘This is a good day, the day on which Allah rescued Baani Israa’eel from their enemy. So Moosa observed fast on this day.’ The Prophet said, ‘We have more claim over Moosa than you.’ So the Prophet, sallallahu `alayhi wa sallam, observed fast on that day and ordered (the Muslims) to observe fast (on that day).” [Saheeh al-Bukhari, Muslim]

Ibn `Abbas also reported, “The Messenger of Allah fasted on the day of `Aashooraa and ordered the people to fast on it. The people said, ‘O Messenger of Allah, it is a day that the Jews and Christians honor.’ The Prophet, sallallahu `alayhi wa sallam, said, ‘When the following year comes - Allah willing - we shall fast on the ninth.’ The death of the Prophet, sallallahu `alayhi wa sallam, came before the following year.” [Saheeh Muslim, Abu Dawood]

So it is recommended to fast on the 10th of Muharram and the 9th along with it as well.

Qadi ibn Rushd says in that the scholars disagreed whether the fast is to be done on the 9th or the 10th of Muharram based on the above traditions [Bidayat ul Mujtahid]. And I have found a recommendation to fast on both days in various books, such as al-Hindee’s “Mukhtasar al-Ahkaam al-Fiqhiyyah”, Jameel Zeno’s “The Pillars of Islam and Iman”, and Dr. Jaafar Sheikh Idris’ “The Fast.”

As for the wisdom behind this fast, the following is stated in the mukhtasar version of Ibn ul Qayyim’s “Zaad ul-Ma`aad”:

“The day of `Aashooraa was the day when Moosa and his men got freedom from the hands of the Pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allah and to show that religious devotion is a constant flow from one generation to another. The Prophet, sallallahu `alayhi wa sallam, came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms.”

Some sayings reported from the Salaf that can serve as an encouragement to do good deeds:

Taubah ibn Samat used to take account of himself and is reported to have counted the number of days in his life at the age of sixty. He found there were 21,500 days and shrieked: “What will happen to me if I meet the King with 21,500 sins? What will happen if there are 10,000 sins in each day?”

Al-Hasan al-Basri would say, “From the signs that one has drowned in sins is lack of delight in fasting in the day and praying through the night.”

Alqamah ibn Qais asked Abu Nu`aim - who was a devout worshipper - why he was hard on his body. “I want this body to be comfortable later on,” he replied.

Of Al-Ahnaf ibn Qays it is reported that he was once told: “You are an aged elder; Fasting would enfeeble you.” But he replied: “By this I am making ready for a long journey. Obedience to Allah, Glorified is He, is easier to endure than His punishment.”

“If the second call to prayer is made, then there is no prayer except the prescribed prayer.”

This is an authentic hadîth related in Sahîh Muslim, Sunan al-Tirmidhî, and Sunan al-Nasâ`î.

The hadîth indicates a prohibition against engaging in voluntary prayer after the second call to prayer (the iqâmah) has commenced. The indication is general, regardless of whether the voluntary prayer in question is the Sunnah prayer for Fajr or some other prayer.

In one narration of the hadîth, it reads that someone responded:

“O messenger of Allah! Not even the two units before Fajr?” to which he replied: “Not even the two units before Fajr.” (Ibn Hajr al-`Asqalânî declared the chain of transmission for this narration to be sound)

Indeed, the Prophet (r) rebuked someone who offered those two units of prayer after the second call for the Fajr prayer had been made. ‘Abd Allah b. Mâlik b. Buhaynah relates the following:

The Prophet (r) passed by a man who was praying after the second call for the Morning Prayer had been given. He said to him something that we could not make out. When we had finished our prayers, we converged on him and asked: “What did Allah’s Messenger (r) say to you?” He told us: “He said to me: ‘It is feared that one of you might pray the Morning Prayer as four units.’ ” [Sahîh al-Bukhârî and Sahîh Muslim]

Ahmad b. Hanbal was asked about a man who enters the mosque while the imam is praying the Morning Prayer, what he should do if he has not already offered two units of prayer? Ahmad said: “He should join the prayer, because the Prophet (r) said:

‘If the second call to prayer is made, then there is no prayer except the prescribed prayer.’ ”

Many scholars have discussed the wisdom behind this ruling. Al-Nawawî writes:

“The wisdom behind it is so that the person will be free to perform the obligatory prayer from its inception, commencing it right after the imam does. Taking care to perform the obligatory prayer in the most complete manner takes precedence over engaging in voluntary prayers. Al-Qâdî ‘Iyâd says: ‘There is another aspect to its wisdom, which is the prohibition of acting differently than the imâm.’ ” [Sharh Sahîh Muslim]

Some scholars have ruled that it is permissible to offer the two units of Sunnah prayer for Fajr even after the iqâmah for prayer has been called. Some of them have made this conditional upon the worshipper’s belief that by doing so he will not miss the first unit of prayer in its entirety. Some have made the condition that he will not miss the second unit of prayer. Others have allowed it only outside of the mosque.

Mâlik says: “If he has already entered the mosque, he should join the imam and refrain from praying those two units. If he has not yet entered the mosque and does not fear that he will miss a unit of prayer with the imam, he may pray those two units outside of the mosque. Moreover, he may not pray them anywhere on the mosque grounds.”

Al-Thawrî says: “If he fears that he will miss a unit of the prayer, he should join them and refrain from praying those two units. Otherwise, he should pray them, even if he has already entered the mosque.”

Al-Awzâ`î says: “When he enters the mosque, he should pray the two units except if he is certain that by doing so, he will miss the second unit (of the obligatory prayer with the imâm). As for the first unit (of the obligatory prayer), he should pray (the two Sunnah units) even if he misses it.”

Abû Hanîfah and his colleagues advance the following opinion: “If he fears missing both units by not joining with the imam before he rises from bowing in the second unit of his prayer, then he should join the imâm. If he feels that he can catch one unit, then he should pray the two Sunnah units of Fajr outside the mosque and then enter and join the imam.”

These scholars support these various viewpoints with the following:

1. The two Sunnah units of Fajr are an emphatic Sunnah that the prophet (r) offered with absolute regularity.

2. They cite the following traditions:

It is related that Ibn Mas`ûd arrived while the imam was praying Fajr, so he prayed two units behind one of the mosque’s pillars, as he had not yet prayed his two units for Fajr. [Musannaf ‘Abd al-Razzâq (2/444)]

It is related that Ibn `Umar entered the mosque while the people were engaged in prayer, so he entered Hafsah’s home and prayed two units then he went out into the mosque and joined the prayer. [Ibn ‘Abd al-Barr, al-Tamhîd (22/75)]

It is best to act upon the general meaning of the hadîth under discussion that “if the second call to prayer is made, then there is no prayer except the prescribed prayer.” When there is disagreement, the evidence of the Sunnah is the decisive factor.

Should the worshipper break off his voluntary prayer when the iqâmah is called?

On the strength of the hadîth’s general wording, some scholars are of the opinion that a worshipper should break off his voluntary worship when he hears the iqâmah being called. Al-‘Irâqî writes:

His statement “… there is no prayer …” may possibly mean that no prayer should be commenced when the second call for prayer is made. It might possibly also mean that he should not be engaged in prayer at that time, even if he had started praying before the iqâmah. The worshipper should rather break off his prayer in virtue of the prohibition. Quite possibly, the prayer might invalidate itself if the worshipper does not stop praying. Both are valid possibilities.

Other scholars consider the prohibition to apply only to commencing a prayer after hearing the iqâmah being called. If, on the other hand, he had already started praying beforehand, then the prohibition does not apply to him. He may continue praying as long as he will not miss the congregational prayer by dong so. Some scholars do not even impose that condition upon him.

They cite as evidence for this opinion the verse of the Qur’ân that states:

“Do not nullify your deeds.” [Sûrah Muhammad:33]

However, it is possible to argue that the verse is general while the hadîth is specific, so the hadîth will specify the general ruling of the verse. Moreover, the context of the verse indicates that we should not nullify our good deeds with sin and polytheism.

What I find to be most correct – and Allah knows best – is that when a worshipper who is engaged in a voluntary prayer hears the iqâmah being called, he should complete his prayer quickly if he feels that he will be able to join with the imam from the beginning so that he does not miss the first unit of the congregational prayer. Otherwise, he should find no objection to breaking off his prayer in consideration of the hadîth’s general wording.

And Allah is the one who grants success and guides to the Straight Path.

Answer :

Praise be to Allaah.

Fasting six days of Shawwaal is dependent upon having completed the Ramadaan fast, according to the correct view. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him):

“Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted a lifetime.” Narrated by Muslim, 1164.

The conjunction “thumma” (then) indicates that this must be done in this order. This indicates that the fast of Ramadaan must be completed first (by observing the Ramadaan fast and making up any missed fasts), then after that one may fast the six days of Shawwaal, so as to attain the reward mentioned in the hadeeth.

The one who still owes missed Ramadaan fasts is said to have fasted part of Ramadaan; we cannot say that he has fasted Ramadaan.

But if a person has an excuse that kept him from fasting the six days of Shawwaal in Shawwaal because he had to make up missed fasts – such as a woman who was bleeding followed childbirth and spent all of Shawwaal making up for Ramadaan – then she may fast six days of Shawwaal in Dhu’l-Qa’dah, because she was excused. Similarly for anyone who has an excuse it is prescribed to make up the six days of Shawwaal in Dhu’l-Qa’dah, after making up the missed Ramadaan fasts. But the one who lets the month of Shawwaal go by without fasting these days and with no excuse, will not attain this reward.

Shaykh Ibn ‘Uthaymeen was asked: What if a woman owes days from Ramadaan – is it permissible for her to give precedence to fasting the six days of Shawwaal over making up the days she owes, or should she give priority to the days she owes over fasting the six days of Shawwaal?

He replied: If a woman still owes days from Ramadaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal…” Whoever still has days to make up from Ramadaan has not fasted Ramadaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadaan, then she started to make up her missed fasts in Shawaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.

Majmoo’ al-Fataawa, 20/19. See also questions no. 4082 and 7863.

In addition to that, it is obligatory to make up missed fasts for the one who had an excuse, indeed that is part of this pillar of Islam. Based on this, hastening to do it and to discharge this duty takes priority over doing actions that are mustahabb.

Answer :

Praise be to Allaah.

Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).

The Prophet (peace and blessings of Allaah be upon him) explained this when he said:

“Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).”

According to another report:

“Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421).

It was also narrated by Ibn Khuzaymah with the wording:

“Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”

The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person’s obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allaah be upon him) said:

“The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allaah] will say, ‘Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).

And Allaah knows best.

Answer :

Praise be to Allaah.

It is not a necessary condition that they should be fasted consecutively. If you fast them separately or consecutively, it is OK. The sooner you do them, the better, because Allaah says (interpretation of the meanings):

“So compete in good deeds.” [al-Maaidah 5:48]

“And march forth in the way (which leads to) forgiveness from your Lord.” [Aal Imran 3:133]

“[Moosa peace be upon him said:] and I hastened to You, O my Lord, that You might be pleased.” [Ta-Ha 20:84]

And (you should hasten to fast these six days) because delaying may cause problems. This is the view of the Shaafa is and some of the Hanbalis, but it is OK if you do not hasten it and you delay it until the middle or end of the month.

Al-Nawawi (may Allaah have mercy on him) said:

Our companions said: it is mustahabb to fast six days of Shawwaal. Because of this hadeeth they said: it is mustahabb to fast these days consecutively at the beginning of Shawwaal, but if one separates them or delays them until after Shawwaal, this is permissible, because he will still be following the general guidelines of the hadeeth. We have no dispute regarding this matter, and this was also the view of Ahmad and Dawood.

Al-Majmoo Sharh al-Muhadhdhab

Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world’s population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.

Who are the Muslims?

One billion people from a vast range of races, nationalities and cultures across the globe - from the southern Philippines to Nigeria - are united by their common Islamic faith. About 18% live in the Arab world; the world’s largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.

What do Muslims believe?

Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgement and individual accountability for actions; in God’s complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God’s final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad through Gabriel.

How does someone become a Muslim?

Simply by saying ‘there is no god apart from God, and Muhammad is the Messenger of God.’ By this declaration the believer announces his or her faith in all God’s messengers, and the scriptures they brought.

What does ‘Islam’ mean?

The Arabic word ‘Islam’ simply means ‘submission’, and derives from a word meaning ‘peace’. In a religious context it means complete submission to the will of God. ‘Mohammedanism’ is thus a misnomer because it suggests that Muslims worship Muhammad rather than God. ‘Allah’ is the Arabic name for God, which is used by Arab Muslims and Christians alike.

Why does Islam often seem strange?

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari’a, should be taken very seriously, which is why issues related to religion are still so important.