Q) What are the mistakes that people make when visiting the Prophet’s Mosque?
A) Praise be to Allaah.
The mistakes that some pilgrims make when visiting the Prophet’s Mosque are of several types:
-1-
Some pilgrims believe that visiting the Prophet’s Mosque is something that has to do with Hajj, and that Hajj is not valid without it. Some of the ignorant even think that it is more essential than Hajj. This is a false belief, because there is no connection between going for Hajj and visiting the Mosque of the Prophet (peace and blessings of Allaah be upon him). Hajj is complete without it, and it is complete without Hajj, but since ancient times people have made the visit to the Prophet’s Mosque part of the journey to Hajj, because it is difficult to travel twice. But it is not more essential than Hajj, because Hajj is one of the pillars and basic principles of Islam, which is not the case with visiting the Prophet’s Mosque. We do not know of any scholar who said that it is obligatory to visit the Prophet’s Mosque or the grave of the Prophet (peace and blessings of Allaah be upon him).
With regard to the report which says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes for Hajj and does not visit me has snubbed me,” these are words that are falsely attributed to the Prophet (peace and blessings of Allaah be upon him), and go against the well known teachings of Islam. If it were true then visiting his grave would be one of the most obligatory of duties.
-2-
Some visitors to the Prophet’s Mosque circumambulate the grave of the Prophet (peace and blessings of Allaah be upon him) and touch the grille and walls of the room. They may even kiss them and lay their cheeks against them. All of these are reprehensible innovations, for circumambulation (tawaaf) around anything other than the Ka’bah is a forbidden innovation (bid’ah). The same applies to touching, kissing or pressing one’s cheeks against the walls; such actions are prescribed only in the right areas of the Ka’bah. Worshipping Allaah by doing such actions at the grave of the Prophet (peace and blessings of Allaah be upon him) will only take a person further away from Allaah.
-3-
Some visitors touch the mihrab, minbar and walls of the mosque to seek blessings. All of that is bid’ah.
-4-
This is the most serious mistake:
Some visitors pray to the Prophet (peace and blessings of Allaah be upon him) to relieve distress or to grant them something they desire. This is major shirk which puts a person beyond the pale of Islam, and Allaah and His Messenger do not approve of this. Allaah says (interpretation of the meaning):
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”
[al-Jinn 72:18]
“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”
[Ghaafir 40:60]
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21]
The Prophet (peace and blessings of Allaah be upon him) denounced a man who said “Whatever Allaah and you will.” The Prophet (peace and blessings of Allaah be upon him) said, “Are you making me a rival with Allaah? What Allaah alone wills.” Narrated by Ibn Maajah 2118. So what about one who calls upon the Messenger of Allaah (peace and blessings of Allaah be upon him) to relieve his distress and to bring him benefits, when he is the one to whom Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘I possess no power over benefit or hurt to myself except as Allaah wills’”
[al-A’raaf 7:188]
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21]?
So the believer should put his hopes in his Creator Who has the power to fulfil his hopes and relieve him of his fears, and he should acknowledge the rights of his Prophet (peace and blessings of Allaah be upon him) to be believed in, loved and followed , both outwardly and inwardly. He should ask Allaah to make him steadfast in that, and not seek to worship Allaah in any way other than that which He has prescribed.
From the words of Shaykh Muhammad ibn ‘Uthaymeen , Akhta’ Yaqa’ fiha al-Haaj wa’l-Mu’tamir
Friday, December 5, 2008
He did tawaaf on the roof of the Mas’aa (place of saa’i) because of the crowds
Q) During the farewell tawaaf of Hajj, a man did tawaaf from the direction of the Mas’aa on the wall between the Mas’aa and the Mataaf (place of tawaaf) and in one of the circuits he did tawaaf on the Mas’aa. Is this valid or not? If it was not valid, what must he do?
A) Praise be to Allaah.
Doing tawaaf on the roof of the Mas’aa is not permissible, because the Mas’aa is outside of the Sacred Mosque. Hence if a woman does tawaaf for ‘Umrah then gets her menses before doing saa’i, it is permissible for her to do saa’i because tahaarah (being pure) is not a condition of saa’i, and the Mas’aa is not a masjid so we cannot say that she cannot stay there. Similarly, if a woman comes with her family and she is menstruating, and she sits in the Mas’aa to wait for them as she is menstruating, there is nothing wrong with that. Similarly, one who is junub may stay there without doing wudoo’, because it is not a masjid. And the one who is observing i'tikaaf in the Sacred Mosque should not go out to the Mas’aa, because the Mas’aa is outside the mosque. It is not permissible to do tawaaf outside the mosque because Allaah says (interpretation of the meaning): “and circumambulate the Ancient House” [al-Hajj 22:29]. If someone circumambulates outside the boundaries of the mosque, then he has circumambulated the mosque, not the Ka’bah. But we think that nowadays with the large numbers of pilgrims and the severe crowding, that if a person does tawaaf on the roof of the mosque and the narrow space beside the Mas’aa becomes overcrowded and he finds no alternative but to go down to the Mas’aa or to do tawaaf on top of the wall, then in sha Allaah there is nothing wrong with that, but he should take the opportunity whenever he sees a gap to go back into the mosque. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/289, 290).
A) Praise be to Allaah.
Doing tawaaf on the roof of the Mas’aa is not permissible, because the Mas’aa is outside of the Sacred Mosque. Hence if a woman does tawaaf for ‘Umrah then gets her menses before doing saa’i, it is permissible for her to do saa’i because tahaarah (being pure) is not a condition of saa’i, and the Mas’aa is not a masjid so we cannot say that she cannot stay there. Similarly, if a woman comes with her family and she is menstruating, and she sits in the Mas’aa to wait for them as she is menstruating, there is nothing wrong with that. Similarly, one who is junub may stay there without doing wudoo’, because it is not a masjid. And the one who is observing i'tikaaf in the Sacred Mosque should not go out to the Mas’aa, because the Mas’aa is outside the mosque. It is not permissible to do tawaaf outside the mosque because Allaah says (interpretation of the meaning): “and circumambulate the Ancient House” [al-Hajj 22:29]. If someone circumambulates outside the boundaries of the mosque, then he has circumambulated the mosque, not the Ka’bah. But we think that nowadays with the large numbers of pilgrims and the severe crowding, that if a person does tawaaf on the roof of the mosque and the narrow space beside the Mas’aa becomes overcrowded and he finds no alternative but to go down to the Mas’aa or to do tawaaf on top of the wall, then in sha Allaah there is nothing wrong with that, but he should take the opportunity whenever he sees a gap to go back into the mosque. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/289, 290).
It is mustahabb to fast the first eight days of Dhu’l-Hijjah for pilgrims and others
Q) What is the ruling on fasting on the first eight days of Dhu’l-Hijjah for the pilgrims? I know that it is makrooh for them to fast on the Day of ‘Arafah.
A) Praise be to Allaah.
Fasting on the first eight days of Dhu’l-Hijjah is mustahabb for pilgrims and others, because the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which good deeds are more beloved to Allaah than these ten days.” They said: O Messenger of Allaah, not even jihad for the sake of Allaah? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Not even jihad for the sake of Allaah, unless a man goes out with his self and his wealth and comes back with neither.” Narrated by al-Bukhaari (969) and al-Tirmidhi (757), from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him).
It says in al-Mawsoo’ah al-Fiqhiyyah (28/91): The fuqaha’ are unanimously agreed that it is mustahabb to fast during the first eight days of Dhu’l-Hijjah, before the day of ‘Arafah. The Maalikis and Shaafa’is stated that it is Sunnah to fast on these days for the pilgrim too. End quote.
It says in Nihaayat al-Muhtaaj (3/207): It is Sunnah to fast the eight days before the day of ‘Arafah, as is stated in al-Rawdah, and that applies equally to pilgrims and others, but it is not Sunnah for the pilgrim to fast on the day of ‘Arafah, rather it is mustahabb for him not to fast then, even if he is able for it, following the example of the Messenger (peace and blessings of Allaah be upon him), and so that he will have more strength for du’aa’. End quote.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Fasting on the first eight days of Dhu’l-Hijjah is mustahabb for pilgrims and others, because the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which good deeds are more beloved to Allaah than these ten days.” They said: O Messenger of Allaah, not even jihad for the sake of Allaah? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Not even jihad for the sake of Allaah, unless a man goes out with his self and his wealth and comes back with neither.” Narrated by al-Bukhaari (969) and al-Tirmidhi (757), from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him).
It says in al-Mawsoo’ah al-Fiqhiyyah (28/91): The fuqaha’ are unanimously agreed that it is mustahabb to fast during the first eight days of Dhu’l-Hijjah, before the day of ‘Arafah. The Maalikis and Shaafa’is stated that it is Sunnah to fast on these days for the pilgrim too. End quote.
It says in Nihaayat al-Muhtaaj (3/207): It is Sunnah to fast the eight days before the day of ‘Arafah, as is stated in al-Rawdah, and that applies equally to pilgrims and others, but it is not Sunnah for the pilgrim to fast on the day of ‘Arafah, rather it is mustahabb for him not to fast then, even if he is able for it, following the example of the Messenger (peace and blessings of Allaah be upon him), and so that he will have more strength for du’aa’. End quote.
And Allaah knows best.
Islam Q&A
What should the one who wants to offer a sacrifice refrain from doing?
Q) With regard to a Muslim who is not performing Hajj, what should he do during the first ten days of Dhu’l-Hijjah? Is cutting the nails and hair not permissible? Is putting on henna or wearing new clothes not permitted until after the sacrifice has been slaughtered?
A) Praise be to Allaah.
If the onset of Dhu’l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during the rituals of Hajj and ‘Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu’l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim, 1977. According to another version: “Let him not remove anything of his hair or skin.”
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the month of Dhu’l-Hijjah begins, that he should not remove anything from his hair, nails or skin until he has offered the sacrifice, because of the report narrated by the group apart from al-Bukhaari (may Allaah have mercy on them), from Umm Salamah (may Allaah be pleased with her), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood, Muslim and al-Nasaa’i: “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice” – whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or ‘Umrah or both. End quote.
Fataawa al-Lajnah al-Daa’imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, “Whoever wants to offer a sacrifice or appoint some else to slaughter the sacrifice for him, from the beginning of the month of Dhu’l-Hijjah, let him not remove anything from his hair, skin or nails, until he has offered the sacrifice.” Does this prohibition apply to all the members of a household, old and young, or does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned in the question. The version which we know is narrated from the Prophet (peace and blessings of Allaah be upon him), as reported by the group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased with her), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa’i – “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice.” This hadeeth indicates that it is not allowed to remove anything from the hair or nails after the first ten days of Dhu’l-Hijjah begin, for the one who wants to offer a sacrifice. The first report includes a command to refrain, which basically implies that refraining is obligatory, and we do not know of any reason to interpret it otherwise. The second report includes the prohibition on removing anything, which basically implies that it is haraam, and we do not know of any reason to interpret it otherwise. Thus it is clear that this hadeeth applies only to the one who wants to offer the sacrifice. As for the one on whose behalf the sacrifice is being offered, whether he is old or young he is not forbidden to remove anything from his hair, skin or nails, based on the basic principle, which is that these actions are permitted. We do not know of any evidence to the contrary. End quote.
Fataawa al-Lajnah al-‘Daa’imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to offer a sacrifice because he is unable to. Whoever removes anything from his hair or nails although he plans to offer a sacrifice does not have to offer any fidyah (ransom), but he has to repent and seek forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu’l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa’i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If the onset of Dhu’l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during the rituals of Hajj and ‘Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu’l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim, 1977. According to another version: “Let him not remove anything of his hair or skin.”
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the month of Dhu’l-Hijjah begins, that he should not remove anything from his hair, nails or skin until he has offered the sacrifice, because of the report narrated by the group apart from al-Bukhaari (may Allaah have mercy on them), from Umm Salamah (may Allaah be pleased with her), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood, Muslim and al-Nasaa’i: “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice” – whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or ‘Umrah or both. End quote.
Fataawa al-Lajnah al-Daa’imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, “Whoever wants to offer a sacrifice or appoint some else to slaughter the sacrifice for him, from the beginning of the month of Dhu’l-Hijjah, let him not remove anything from his hair, skin or nails, until he has offered the sacrifice.” Does this prohibition apply to all the members of a household, old and young, or does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned in the question. The version which we know is narrated from the Prophet (peace and blessings of Allaah be upon him), as reported by the group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased with her), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa’i – “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice.” This hadeeth indicates that it is not allowed to remove anything from the hair or nails after the first ten days of Dhu’l-Hijjah begin, for the one who wants to offer a sacrifice. The first report includes a command to refrain, which basically implies that refraining is obligatory, and we do not know of any reason to interpret it otherwise. The second report includes the prohibition on removing anything, which basically implies that it is haraam, and we do not know of any reason to interpret it otherwise. Thus it is clear that this hadeeth applies only to the one who wants to offer the sacrifice. As for the one on whose behalf the sacrifice is being offered, whether he is old or young he is not forbidden to remove anything from his hair, skin or nails, based on the basic principle, which is that these actions are permitted. We do not know of any evidence to the contrary. End quote.
Fataawa al-Lajnah al-‘Daa’imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to offer a sacrifice because he is unable to. Whoever removes anything from his hair or nails although he plans to offer a sacrifice does not have to offer any fidyah (ransom), but he has to repent and seek forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu’l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa’i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.
Islam Q&A
A pilgrim who is doing Qiraan cut his hair after saa’i out of ignorance
Q) A man did Hajj with the intention of Qiraan, and when he did tawaaf al-qudoom, he also did saa’i and cut his hair because he saw the people cutting their hair, but he remained in ihraam until he had completed Hajj.
A) Praise be to Allaah.
He does not have to do anything, because this man who entered ihraam for Qiraan, then he did tawaaf and saa’i, then he saw the people cutting their hair so he cut his hair, did not intend to exit ihraam and he remained in ihraam, so he does not have to do anything, because the most he did was to cut his hair out of ignorance, so he did one of the things that are forbidden in ihraam out of ignorance, and if a person does one of the things that are forbidden in ihraam out of forgetfulness or ignorance, or because he is forced to do it, he does not have to do anything. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/119).
A) Praise be to Allaah.
He does not have to do anything, because this man who entered ihraam for Qiraan, then he did tawaaf and saa’i, then he saw the people cutting their hair so he cut his hair, did not intend to exit ihraam and he remained in ihraam, so he does not have to do anything, because the most he did was to cut his hair out of ignorance, so he did one of the things that are forbidden in ihraam out of ignorance, and if a person does one of the things that are forbidden in ihraam out of forgetfulness or ignorance, or because he is forced to do it, he does not have to do anything. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/119).
It is not prescribed for the pilgrim doing ifraad to do ‘Umrah after Hajj
Q) Is it Sunnah for the pilgrim after completing Hajj to go out to al-Tan’eem and do ‘Umrah as ‘Aa’ishah (may Allaah be pleased with her) did?
A) Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to what some people do, doing a lot of ‘Umrahs after Hajj from al-Tan’eem of from al-Ji’raanah etc., we have stated above that there is no evidence that it is prescribed to do ‘Umrah after Hajj, rather the evidence indicates that it is better not to do that, because the Prophet (peace and blessings of Allaah be upon him) and his companions did not do ‘Umrah after they had finished Hajj. Rather the ‘Umrah that ‘Aa’ishah did from al-Tan’eem was because she had not done ‘Umrah with the people when they entered Makkah because she was menstruating. So she asked the Prophet (peace and blessings of Allaah be upon him) to let her do ‘Umrah to replace the ‘Umrah for which she had entered ihraam from the meeqaat, and the Prophet (peace and blessings of Allaah be upon him) let her do that, so she did two ‘Umrahs, the ‘Umrah that went along with Hajj, and this ‘Umrah done on its own. Whoever is in a similar situation to ‘Aa’ishah’s, there is nothing wrong with him or her doing ‘Umrah after completing Hajj, following all the evidence and to make things easier for the Muslims.
Undoubtedly if all the pilgrims were to do another ‘Umrah after completing Hajj, apart from the ‘Umrah they did when they entered Makkah, this would be too difficult for them all, because there would be too much overcrowding and too many accidents, as well as the fact that it goes against the teachings and Sunnah of the Prophet (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa Ibn Baaz, 16/46
A) Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to what some people do, doing a lot of ‘Umrahs after Hajj from al-Tan’eem of from al-Ji’raanah etc., we have stated above that there is no evidence that it is prescribed to do ‘Umrah after Hajj, rather the evidence indicates that it is better not to do that, because the Prophet (peace and blessings of Allaah be upon him) and his companions did not do ‘Umrah after they had finished Hajj. Rather the ‘Umrah that ‘Aa’ishah did from al-Tan’eem was because she had not done ‘Umrah with the people when they entered Makkah because she was menstruating. So she asked the Prophet (peace and blessings of Allaah be upon him) to let her do ‘Umrah to replace the ‘Umrah for which she had entered ihraam from the meeqaat, and the Prophet (peace and blessings of Allaah be upon him) let her do that, so she did two ‘Umrahs, the ‘Umrah that went along with Hajj, and this ‘Umrah done on its own. Whoever is in a similar situation to ‘Aa’ishah’s, there is nothing wrong with him or her doing ‘Umrah after completing Hajj, following all the evidence and to make things easier for the Muslims.
Undoubtedly if all the pilgrims were to do another ‘Umrah after completing Hajj, apart from the ‘Umrah they did when they entered Makkah, this would be too difficult for them all, because there would be too much overcrowding and too many accidents, as well as the fact that it goes against the teachings and Sunnah of the Prophet (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa Ibn Baaz, 16/46
Does the multiplied reward for prayers apply only to the mosque of the Ka’bah or does it include the entire Haram (sanctuary)?
Q) Is the reward for prayer in the mosques of Makkah al-Mukarramah within the boundary of the Haram (sanctuary) multiplied to one hundred thousand or does that apply only to the mosque of the Ka’bah?
A) Praise be to Allaah.
The multiplication of reward for prayer in al-Masjid al-Haraam is proven in the report narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.”
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
The fuqaha’ differed as to what is meant by al-Masjid al-Haraam here. There are several opinions, the most well known of which are two: (i) that it refers only to the mosque of the Ka’bah, which was the view of a number of scholars, including al-Nawawi, al-Muhibb al-Tabari, Ibn Muflih and Ibn Hajar al-Haytami, and this view was also favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him); (ii) that it includes the entire Haram, and this view was attributed to the majority of Hanafis, Maalikis and Shaafa’is, and was the view favoured by Ibn al-Qayyim (may Allaah have mercy on him); it is also mentioned in fatwas issued by the Standing Committee and Shaykh Ibn Baaz (may Allaah have mercy on him).
It says in al-Mawsoo’ah al-Fiqhiyyah (27/239): The Hanafis, according to the well known view, the Maalikis and the Shaafa’is are of the view that the multiplication of reward for prayers applies to the entire Haram of Makkah. It is narrated in the hadeeth of ‘Ata’ ibn Abi Rabaah who said: Whilst Ibn al-Zubayr was addressing us he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except al-Masjid al-Haraam; one prayer in al-Masjid al-Haraam is one hundred times better.” ‘Ata’ said: It is as if it is one hundred thousand. He said: I said: O Abu Muhammad, does this virtue apply only to al-Masjid al-Haraam or to the (entire) Haram? He said: Rather to the (entire) Haram, for the entire Haram is a mosque.
Al-Zarkashi said: With regard to what is meant by al-Masjid al-Haraam in which the reward for prayer is multiplied, there are seven opinions:
(i) that its applies to the place where it is haraam for the person who is junub to stay
(ii) that it is Makkah
(iii) that it is the entire Haram up to the boundaries that separate the outside world from the Haram. This was the view of ‘Ata’ and a similar report was previously narrated from al-Maawardi and others. Al-Rooyaani said: The Haram is superior to all other spots and it is allowed to offer prayers there at all times because of the virtue of the place, and because of the multiple reward. Al-Zarkashi said: This is a clear statement.
(iv) that it is the Ka’bah. Al-Zarkashi said this is the most unlikely view.
(v) that it is the Ka'bah and the mosque around it. This is what al-Nawawi concerning the issue of facing the qiblah.
(vi) that it is the entire Haram and ‘Arafah. This is the view of Ibn Hazm.
(vii) that it is the Ka’bah and what is within the Hijr of the Ka’bah. This is the view of the author of al-Bayaan who is one of the companions of the Shaafa’is. al-Muhibb al-Tabari narrated that there was a difference of opinion among the fuqaha’ concerning the place where the reward for prayer is multiplied. He thought it most likely that the multiplied reward applies only to the mosque where prayers are held in congregation. End quote.
Ibn al-Qayyim said in Zaad al-Ma’aad (3/303), when discussing the story of al-Hudaybiyah: Imam Ahmad narrated concerning this story that the Prophet (peace and blessings of Allaah be upon him) used to pray in the Haram, when he was staying outside the sanctuary. This is like evidence that the multiplied reward for praying in Makkah applies to all of the Haram, not just the Mosque which is the place of tawaaf, and the words “one prayer in al-Masjid al-Haraam is better than a hundred prayers in my mosque” are like the words of Allaah (interpretation of the meaning): “So let them not come near Al‑Masjid Al-Haraam (at Makkah)” [al-Tawbah 9:28] and “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1]. The Isra’ began from the house of Umm Haani’. End quote.
But I would respond to this argument with two points: (i) that the hadeeth is da’eef and (ii) that even if the hadeeth is saheeh, it indicates that prayer offered within the Haram is better, but it does not indicate that it is one hundred thousand times better than prayers offered elsewhere.
Ibn Muflih (may Allaah have mercy on him) said: The apparent meaning of their words concerning al-Masjid al-Haraam is that it is the mosque itself. Nevertheless the Haram is better than the areas outside it, and prayers offered therein are better. Hence in al-Muntaqa he mentioned the story of al-Hudaybiyah as narrated by Ahmad and al-Bukhaari, then he mentioned a report which was narrated only by Ahmad, in which he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in the Haram when he was staying outside the sanctuary. This report is narrated from Ibn Ishaaq from al-Zuhri, but Ibn Ishaaq is mudallis. End quote from al-Furoo’ (1/600).
It says in al-Adaab al-Shar’iyyah (3/429): This multiplication of the reward is unique to the mosque according to the apparent meaning of the report and the comments of the scholars among our companions and others. End quote.
See: al-Majmoo’ (3/197), Tuhfat al-Muhtaaj (3/466), Fataawa al-Lajnah al-Daa’imah (6/223), Fataawa al-Shaykh Ibn Baaz (4/130).
The most correct view is the first one, which is that the multiplication of the reward for prayer is unique to the mosque in which the Ka’bah is, because of the report narrated by Muslim (1396) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: A woman fell sick and said: If Allaah heals me, I will certainly go and pray in Bayt al-Maqdis (Jerusalem). She recovered, then she made preparations to set out. She came to Maymoonah, the wife of the Prophet (peace and blessings of Allaah be upon him), to greet her, and told her about that. Maymoonah said to her: Stay here and eat the provisions you made, and pray in the Mosque of the Messenger (peace and blessings of Allaah be upon him), for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “One prayer therein is better than a thousand prayers offered in any other mosque, except the mosque of the Ka’bah.”
And Muslim (1397) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.”
This is a clear statement that what is meant by al-Masjid al-Haraam in these two ahaadeeth is the mosque in which the Ka’bah is, and it does not apply to Makkah or the Haram in general.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam?
He replied: The answer to the question is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam? is no, the other mosques of Makkah are not the same as al-Masjid al-Haraam in terms of reward, rather the multiple reward is only in al-Masjid al-Haraam, both the older parts and the extensions, because the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except the mosque of the Ka’bah.” Narrated by Muslim. So the ruling applies only to the mosque of the Ka’bah, and the mosque of the Ka’bah alone. Just as the multiplication of reward for prayers applies only to the Mosque of the Messenger (peace and blessings of Allaah be upon him), it also applies only to al-Masjid al-Haraam. This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.” It is well known that if we undertake a journey to visit any of the mosques of Makkah apart from al-Masjid al-Haraam, this is not prescribed, rather it is forbidden. The one to which a journey should be undertaken is the one in which there is the multiple reward, but praying in the mosques of Makkah, and indeed in any part of the Haram, is better than praying outside the sanctuary. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) halted at al-Hudaybiyah, part of which is outside the sanctuary and part of which is in the Haram, he would pray inside the Haram even though he was staying outside of it. This indicates that praying inside the Haram is better, but it does not indicate that one attains the multiple reward that is applicable only to the mosque of the Ka’bah.
If it were said: How should we respond to the words of Allaah (interpretation of the meaning): “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1], when he was taken on the Isra’ (Night Journey) from Makkah from the house of Umm Haani’?
The answer is that it is proven in Saheeh al-Bukhaari that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from al-Hijr. He said: “Whilst I was sleeping in the Hijr, someone came to me…” The Hijr is inside al-Masjid al-Haraam. Based on this, the hadeeth which says that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from the house of Umm Haani’ – if the report is saheeh – points to the beginning of the Isra’, and it ended in al-Hijr, as if he was woken up in the house of Umm Haani’ and he got up and went and slept in al-Hijr, then he was taken on the Isra’ from al-Hijr. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (12/395).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The multiplication of reward for prayer in al-Masjid al-Haraam is proven in the report narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.”
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
The fuqaha’ differed as to what is meant by al-Masjid al-Haraam here. There are several opinions, the most well known of which are two: (i) that it refers only to the mosque of the Ka’bah, which was the view of a number of scholars, including al-Nawawi, al-Muhibb al-Tabari, Ibn Muflih and Ibn Hajar al-Haytami, and this view was also favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him); (ii) that it includes the entire Haram, and this view was attributed to the majority of Hanafis, Maalikis and Shaafa’is, and was the view favoured by Ibn al-Qayyim (may Allaah have mercy on him); it is also mentioned in fatwas issued by the Standing Committee and Shaykh Ibn Baaz (may Allaah have mercy on him).
It says in al-Mawsoo’ah al-Fiqhiyyah (27/239): The Hanafis, according to the well known view, the Maalikis and the Shaafa’is are of the view that the multiplication of reward for prayers applies to the entire Haram of Makkah. It is narrated in the hadeeth of ‘Ata’ ibn Abi Rabaah who said: Whilst Ibn al-Zubayr was addressing us he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except al-Masjid al-Haraam; one prayer in al-Masjid al-Haraam is one hundred times better.” ‘Ata’ said: It is as if it is one hundred thousand. He said: I said: O Abu Muhammad, does this virtue apply only to al-Masjid al-Haraam or to the (entire) Haram? He said: Rather to the (entire) Haram, for the entire Haram is a mosque.
Al-Zarkashi said: With regard to what is meant by al-Masjid al-Haraam in which the reward for prayer is multiplied, there are seven opinions:
(i) that its applies to the place where it is haraam for the person who is junub to stay
(ii) that it is Makkah
(iii) that it is the entire Haram up to the boundaries that separate the outside world from the Haram. This was the view of ‘Ata’ and a similar report was previously narrated from al-Maawardi and others. Al-Rooyaani said: The Haram is superior to all other spots and it is allowed to offer prayers there at all times because of the virtue of the place, and because of the multiple reward. Al-Zarkashi said: This is a clear statement.
(iv) that it is the Ka’bah. Al-Zarkashi said this is the most unlikely view.
(v) that it is the Ka'bah and the mosque around it. This is what al-Nawawi concerning the issue of facing the qiblah.
(vi) that it is the entire Haram and ‘Arafah. This is the view of Ibn Hazm.
(vii) that it is the Ka’bah and what is within the Hijr of the Ka’bah. This is the view of the author of al-Bayaan who is one of the companions of the Shaafa’is. al-Muhibb al-Tabari narrated that there was a difference of opinion among the fuqaha’ concerning the place where the reward for prayer is multiplied. He thought it most likely that the multiplied reward applies only to the mosque where prayers are held in congregation. End quote.
Ibn al-Qayyim said in Zaad al-Ma’aad (3/303), when discussing the story of al-Hudaybiyah: Imam Ahmad narrated concerning this story that the Prophet (peace and blessings of Allaah be upon him) used to pray in the Haram, when he was staying outside the sanctuary. This is like evidence that the multiplied reward for praying in Makkah applies to all of the Haram, not just the Mosque which is the place of tawaaf, and the words “one prayer in al-Masjid al-Haraam is better than a hundred prayers in my mosque” are like the words of Allaah (interpretation of the meaning): “So let them not come near Al‑Masjid Al-Haraam (at Makkah)” [al-Tawbah 9:28] and “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1]. The Isra’ began from the house of Umm Haani’. End quote.
But I would respond to this argument with two points: (i) that the hadeeth is da’eef and (ii) that even if the hadeeth is saheeh, it indicates that prayer offered within the Haram is better, but it does not indicate that it is one hundred thousand times better than prayers offered elsewhere.
Ibn Muflih (may Allaah have mercy on him) said: The apparent meaning of their words concerning al-Masjid al-Haraam is that it is the mosque itself. Nevertheless the Haram is better than the areas outside it, and prayers offered therein are better. Hence in al-Muntaqa he mentioned the story of al-Hudaybiyah as narrated by Ahmad and al-Bukhaari, then he mentioned a report which was narrated only by Ahmad, in which he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in the Haram when he was staying outside the sanctuary. This report is narrated from Ibn Ishaaq from al-Zuhri, but Ibn Ishaaq is mudallis. End quote from al-Furoo’ (1/600).
It says in al-Adaab al-Shar’iyyah (3/429): This multiplication of the reward is unique to the mosque according to the apparent meaning of the report and the comments of the scholars among our companions and others. End quote.
See: al-Majmoo’ (3/197), Tuhfat al-Muhtaaj (3/466), Fataawa al-Lajnah al-Daa’imah (6/223), Fataawa al-Shaykh Ibn Baaz (4/130).
The most correct view is the first one, which is that the multiplication of the reward for prayer is unique to the mosque in which the Ka’bah is, because of the report narrated by Muslim (1396) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: A woman fell sick and said: If Allaah heals me, I will certainly go and pray in Bayt al-Maqdis (Jerusalem). She recovered, then she made preparations to set out. She came to Maymoonah, the wife of the Prophet (peace and blessings of Allaah be upon him), to greet her, and told her about that. Maymoonah said to her: Stay here and eat the provisions you made, and pray in the Mosque of the Messenger (peace and blessings of Allaah be upon him), for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “One prayer therein is better than a thousand prayers offered in any other mosque, except the mosque of the Ka’bah.”
And Muslim (1397) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.”
This is a clear statement that what is meant by al-Masjid al-Haraam in these two ahaadeeth is the mosque in which the Ka’bah is, and it does not apply to Makkah or the Haram in general.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam?
He replied: The answer to the question is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam? is no, the other mosques of Makkah are not the same as al-Masjid al-Haraam in terms of reward, rather the multiple reward is only in al-Masjid al-Haraam, both the older parts and the extensions, because the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except the mosque of the Ka’bah.” Narrated by Muslim. So the ruling applies only to the mosque of the Ka’bah, and the mosque of the Ka’bah alone. Just as the multiplication of reward for prayers applies only to the Mosque of the Messenger (peace and blessings of Allaah be upon him), it also applies only to al-Masjid al-Haraam. This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.” It is well known that if we undertake a journey to visit any of the mosques of Makkah apart from al-Masjid al-Haraam, this is not prescribed, rather it is forbidden. The one to which a journey should be undertaken is the one in which there is the multiple reward, but praying in the mosques of Makkah, and indeed in any part of the Haram, is better than praying outside the sanctuary. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) halted at al-Hudaybiyah, part of which is outside the sanctuary and part of which is in the Haram, he would pray inside the Haram even though he was staying outside of it. This indicates that praying inside the Haram is better, but it does not indicate that one attains the multiple reward that is applicable only to the mosque of the Ka’bah.
If it were said: How should we respond to the words of Allaah (interpretation of the meaning): “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1], when he was taken on the Isra’ (Night Journey) from Makkah from the house of Umm Haani’?
The answer is that it is proven in Saheeh al-Bukhaari that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from al-Hijr. He said: “Whilst I was sleeping in the Hijr, someone came to me…” The Hijr is inside al-Masjid al-Haraam. Based on this, the hadeeth which says that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from the house of Umm Haani’ – if the report is saheeh – points to the beginning of the Isra’, and it ended in al-Hijr, as if he was woken up in the house of Umm Haani’ and he got up and went and slept in al-Hijr, then he was taken on the Isra’ from al-Hijr. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (12/395).
And Allaah knows best.
Islam Q&A
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