“Complete the pilgrimage and minor pilgrimage for Allah.” (Qur’an 2:196)
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May Allah (swt) bless and accept the noble Shaykh for teaching us how to perform the Hajj in accordance with the Qur’an and Sunnah. May all who follow this guide remember the blessed Shaykh in their du’a and may this teaching be a witness for the Shaykh on the day of reckoning. Amin.
Hajj Step by Step | Hajj Rituals from the Day of Tarwiyah to the Days of Tashreeq | Shaykh Abdul-Munim bin Rashid Al-Saidi
Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no god but Allah
In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of all worlds, and may peace and blessings be upon our Prophet Muhammed, his family, and all his companions. My dear brothers and sisters, respected viewers, we greet you with the greeting of Islam: Peace be upon you all, and the mercy of Allah and His blessings. We continue, by the will of Allah, this blessed course concerning the rulings of the rituals of Hajj and Umrah.
In our previous meeting, we had stopped after completing the rituals of Umrah.
The pilgrim remains in the sacred city of Makkah, increasing their remembrance of Allah (dhikr) and attending the circles of knowledge that are held within the campaign accommodations. They should be extremely keen not to miss these lessons, because the ultimate goal of these lessons and lectures held for the pilgrims in their accommodations is to prepare the pilgrims’ hearts spiritually, as well as to prepare them jurisprudentially and knowledgeably, so they are fully prepared to perform this blessed ritual and to complete the rites of Hajj with clear insight and guidance.
The actions of Hajj begin on the eighth day of Dhul-Hijjah.
This Hajj has three pillars (arkan). When we say ‘pillar’, it means a foundation upon which Hajj is built. If any one of these pillars is compromised, the Hajj becomes invalid. The first pillar is Ihram (the state of consecration), because Ihram is the key through which the pilgrim enters this rite. Without Ihram, they have not entered the rite at all. The second pillar is standing at Arafah, because the Prophet (peace be upon him) said: “Hajj is Arafah.” Whoever does not stand at Arafah with the pilgrims, their Hajj is invalid. The third pillar is Tawaf (circumambulation) and Sa’i (walking between Safa and Marwah) – specifically Tawaf al-Ifadah along with Sa’i al-Ifadah. This Tawaf with Sa’i is a pillar of Hajj.
These three pillars cannot be compensated for by anything.
If a person leaves other rites out of forgetfulness, ignorance, heedlessness, or due to an inability for health reasons that prevents them from performing them, those might be compensated for by something, such as offering a sacrifice (dam) or a fidya (ransom). However, these three pillars cannot be compensated for by anything. Whoever does not perform one of them, their Hajj is invalid. Therefore, pay attention to these three pillars, may Allah bless you.
When do the actions of Hajj begin?
On the eighth day of Dhul-Hijjah, which is the Day of Tarwiyah. On the eighth of Dhul-Hijjah, the rites of Hajj begin. The pilgrim enters Ihram from their own home in which they are residing, i.e., from the accommodation they are staying in within Makkah. They do not need to go to a Miqat (designated station for Ihram), nor to the Sacred Mosque, nor to the mosque of their neighborhood. Rather, they enter Ihram from the very place they are staying in Makkah.
What does the pilgrim do on the eighth day, from the moment they enter Ihram until the morning of the ninth day? Let us all watch this following clip.
Actions of the Eighth Day: The Mutamatti’ (performing Umrah first then Hajj), Mufrid (performing Hajj only), and Qiran (performing Umrah and Hajj together) enter Ihram on the eighth day if they have not entered Ihram before that. This is done by wearing the garments of Ihram and avoiding prohibited acts, such as stitched clothing, covering the head (for men), using perfume, engaging in sexual intercourse and its preliminaries, and arguing.
Among the actions of the eighth day is forming the intention (niyyah) after beginning the Talbiyah (chanting “Labbayk Allahumma Labbayk…”) while heading to Mina. This day is the first day of Hajj. The pilgrim should recite the Talbiyah and dhikr abundantly while being careful to spend the night of the ninth day in Mina. If the pilgrim remains in Mina and prays the five daily prayers there – Dhuhr, Asr, Maghrib, Isha, and Fajr – how does the pilgrim pray these five prayers in Mina? For Dhuhr, they pray two rak’ahs shortened (qasr) at its proper time. For Asr, they pray two rak’ahs shortened at its proper time. For Maghrib, they pray three rak’ahs at its proper time. For Isha, they pray two rak’ahs shortened at its proper time. As for Fajr, there is no shortening, so they pray it at its proper time. Thus, they perform these five prayers in Mina until the morning of the ninth day of Dhul-Hijjah. From the moment they enter Ihram on the eighth day until this time on the morning of the ninth day, the pilgrim should abundantly recite the Talbiyah to Allah, repeating it over and over.
The ninth day of Dhul-Hijjah is the greatest day of Hajj by far. It is called the Day of Arafah. What is the Day of Arafah? What does the pilgrim do on this day? What is the status of this day with Allah? Let us all watch the following clip.
Actions of the Ninth Day
The Day of Arafah: This is the ninth day of Dhul-Hijjah and it is the second pillar of Hajj after Ihram. “Hajj is Arafah,” and the Hajj of one who does not stand at Arafah is incomplete. After sunrise on the ninth day, the pilgrim begins moving from Mina to Arafah for this greatest pillar. What is meant by ‘standing’ (wuquf) is remaining in the place, not the physical posture of standing. The time for the standing begins after the sun passes its zenith (zawal) until complete sunset. The pilgrim listens to the sermon delivered by the khatib after zawal, then they pray Dhuhr and Asr combined and shortened. The pilgrim humbly supplicates (du’a), seeks forgiveness (istighfar), and remembers Allah generally. This day is the greatest and most honorable day of the entire year, and they should not waste it on idle talk, gossip, or meaningless conversation.
The pilgrim remains in Arafah until they are certain of sunset. It is not permissible for them to depart (Ifadah) before that. Whoever intentionally departs before sunset has invalidated their Hajj. Likewise, it is not correct for them to move from their standing spot towards the boundaries of Arafah with the intention of preparing to leave, as the intention of leaving and moving is equivalent to departing (Ifadah). Purification (taharah) is not a condition for standing at Arafah. Therefore, the standing of a menstruating woman, a woman experiencing post-natal bleeding, or a person in a state of major ritual impurity (junub) is valid. However, the person in major impurity is commanded to perform ghusl (bath) for prayer, and performing ghusl, bathing, and changing clothes does not prevent this; rather, it is recommended for the purpose of cleanliness and purity.
The pilgrim departs (yufeed) from Arafah after sunset, heading to Muzdalifah to spend the night. Thus, the standing at Arafah is completed. The pilgrim remains in Arafah, abundantly remembering Allah. The greatest remembrance that the pilgrim can offer on the Day of Arafah is what is authentically reported from the Messenger of Allah (peace be upon him): the pilgrim’s saying, “La ilaha illa Allah, wahdahu la sharika lahu, lahul mulku wa lahul hamdu, wa huwa ‘ala kulli shay’in Qadeer” (There is no deity worthy of worship except Allah alone, He has no partner, to Him belongs sovereignty and all praise, and He is over all things competent). So the pilgrim should recite this dhikr and others abundantly, filling their time on this blessed day and making good use of and dividing their time.
Indeed, Hajj is Arafah, and the best day upon which the sun has risen and set is the Day of Arafah.
The best supplication is the supplication of the Day of Arafah. The devil has never been seen more humiliated, more despised, more angry, or more grieved than on this day, due to what he sees of the abundant descending of Allah’s mercies on these blessed plains. The standing on the Day of Arafah begins after the sun’s zenith. Therefore, what I advise the pilgrims to the Sacred House of Allah, when they arrive at Arafah before zawal (i.e., before Dhuhr prayer, before the time for Dhuhr enters), is to rest a little so that their bodies become active for performing the actions that will begin after zawal. The actual standing (wuquf) begins after the sun passes its zenith. So, when zawal occurs, the khatib stands and delivers the sermon of Arafah to the people. Then the call to prayer (Adhan) is given, and they pray Dhuhr and Asr combined and shortened. This combination and shortening is obligatory at Arafah. After finishing the prayer, each person devotes themselves to the remembrance of Allah.
What I advise my brothers and sisters is to create a schedule for dhikr on this day, dividing their time so they can make the best possible use of this blessed day. The pilgrim remains in Arafah, reciting the Quran and remembering Allah in whatever position they are in: “Those who remember Allah standing, sitting, and on their sides.” If a person needs to rest a little to rejuvenate their body, there is no religious prohibition against sleeping. The pilgrim remains in Arafah, not leaving until they are certain of sunset. Once they are certain of sunset, i.e., the entry of Maghrib prayer time, it becomes legislated for them to depart (Ifadah) from Arafah. The pilgrims leave Arafah heading towards Muzdalifah. This is where the actions of the tenth day begin.
There are actions the pilgrim performs on the night of the tenth day – i.e., the night spent in Muzdalifah – and there are actions they perform on the morning of the tenth day. What are these actions performed by the pilgrim in Muzdalifah, and what are the actions performed on the morning of the tenth day? Let us all watch this clip, which explains the actions of the tenth day, starting from the night until the morning of that day.
We watch the actions of the tenth day: He prays Maghrib and Isha in Muzdalifah, combined with delay (jam’ ta’khir). He abundantly recites the Talbiyah, Takbir (“Allahu Akbar”), Tasbih (“Subhan Allah”), Tahmid (“Alhamdulillah”), and Tahlil (“La ilaha illa Allah”) at Al-Mash’ar Al-Haram (the Sacred Monument). Spending the night (mabit) in Muzdalifah is an obligatory sunnah (wajib), and it is not permissible to intentionally leave it except for an excuse. Spending the night is achieved by remaining for most of the night of sacrifice (Yawm an-Nahr) there.
It is legislated for the one standing at Muzdalifah, after praying Fajr and remembering Allah, to cross the valley of Muhassir quickly and pass beyond it before the sun rises on the tenth day, if possible. After passing the valley of Muhassir, the pilgrim heads to stone (ramy) the Great Jamrah (Jamrat al-Aqabah), which is the last Jamrah from the direction of Makkah. Here, they stop reciting the Talbiyah and throw seven pebbles at the Jamrah, saying “Allahu Akbar” with each pebble. They should have Makkah on their left and Mina on their right, if possible. Then they leave immediately after the seventh pebble, without making supplication (du’a) or dhikr. They do not throw any other Jamrah on this day according to the Sunnah.
After finishing the stoning, the pilgrim should hasten to slaughter their sacrificial animal (hady). After ensuring the slaughter is done, they are permitted to perform Tahallul (exit from Ihram) by shaving or shortening their hair. By doing so, they have exited from Ihram to the minor tahallul (at-tahallul al-asghar). They are then permitted everything that was prohibited during Ihram, except for sexual intercourse, which is only permitted after completing Tawaf al-Ifadah.
The actions of the tenth day are performed in order: stoning (ramy), then slaughter (dhabh), then shaving (halq). It is not valid to intentionally present one before the other, unless done out of forgetfulness or heedlessness. The pilgrim still has to perform, on the tenth day, Tawaf al-Ifadah around the Ancient House (the Kaaba) and Sa’i, which is obligatory for the Mutamatti’. As for the Mufrid and Qiran, if they had already performed Sa’i after Tawaf al-Qudum (Arrival Tawaf), that suffices them for the Sa’i of Hajj. After completing Tawaf and Sa’i, the pilgrim has achieved the major tahallul (at-tahallul al-akbar). It is also permissible for the pilgrim to delay Tawaf al-Ifadah and Sa’i until after the days of Tashreeq, especially for menstruating women or those experiencing post-natal bleeding. Consequently, the major tahallul is delayed for them as well.
Once the pilgrim has completed the actions of the tenth day, there remain actions of Hajj to be performed during the days of Tashreeq.
The days of Tashreeq are the 11th, 12th, and 13th of Dhul-Hijjah. It is permissible for the pilgrim, after performing the stoning on the 12th day, to leave Mina without performing the stoning on the 13th day and without spending the night of the 13th in Mina. Allah Almighty says in the Noble Book: “But whoever hastens (to leave) in two days – there is no sin upon him, and whoever delays – there is no sin upon him for whoever fears Allah.” What are the actions the pilgrim performs during the days of Tashreeq (the 11th, 12th, and if they remain for the 13th)? Let us watch these actions together according to their legislated order.
Watch the following clip: The days of Tashreeq – the 11th, 12th, and 13th of Dhul-Hijjah – begin with the sunset of the tenth day and end with the sunset of the thirteenth day.
They are days of eating, drinking, and remembrance of Allah. Among the Sunnahs of these days is remaining in Mina and spending most of the night there. It is not advisable to be lenient in leaving spending the night there except for an excuse such as illness or a necessity requiring departure.
It is legislated during these days to stone the three Jamarat: the small (as-sughra), the middle (al-wusta), and the great (al-kubra). The time for stoning on the days of Tashreeq begins from the verified passing of the sun’s zenith (zawal). There is no narrow restriction on the ending time for stoning. Order (tarteeb) is required in stoning; it is not valid to present the middle or great Jamrah before the small Jamrah. The pilgrim stones the small Jamrah, one pebble at a time, saying “Allahu Akbar” with each pebble. Then they face the Qibla and supplicate to Allah and remember Him. Then they proceed to the middle Jamrah and stone it likewise with seven pebbles, saying “Allahu Akbar” with each pebble. Then they face the Qibla again, raising their hands in supplication and dhikr. Then they proceed to the great Jamrah and do the same as before, except they do not stop here for dhikr and supplication. Thus, they have finished stoning the three Jamarat on the 11th day. They repeat the stoning on the 12th day, and on the 13th day for those who delay. It is not valid to perform the stoning before zawal for those who wish to hasten, under the pretext of wanting to return home. Rather, the time for stoning begins after verified zawal on each of the days of Tashreeq.
Allah has permitted those in a hurry to depart (an-Nafr) from Mina to Makkah for Tawaf al-Wada’ (Farewell Tawaf) and then return home, after stoning the three Jamarat on the 12th day. However, the virtue and reward are greater for those who delay until the 13th. As you have seen, the actions of stoning on the 11th and 12th occur after zawal, meaning after the entry time of Dhuhr prayer. Here, I will explain to you in a visual clip where and how the stoning of the three Jamarat is performed. Let us watch this clip together, and then I will comment on it. Stoning should be done inside this basin, meaning the pilgrim throws the pebble so that it falls inside the basin. If they can hit the wall – i.e., the wall of the stoning area – that is better. The minimum requirement is that it falls inside the basin of the Jamarat. If the pebble falls outside the basin or on top of the wall, they must replace it with another pebble and throw it inside the basin. This is the method of stoning during these days.
Undoubtedly, you are aware that the pilgrim stones the three Jamarat – the small, then the middle, then the great – stoning each one with seven pebbles. However, they should not throw all seven at once. Rather, they throw them one pebble at a time until they are certain each pebble has fallen into the stoning basin. We ask Allah Almighty to grant you success in performing this.
After finishing Hajj, after stoning the Jamarat on the 12th day and leaving Mina, the pilgrim heads to Makkah. They remain there until the time of their travel and return to their country. At this point, they must perform Tawaf al-Wada’ (Farewell Tawaf). Tawaf al-Wada’ is a Tawaf of seven circuits around the Kaaba, followed by praying two rak’ahs. The pilgrim should not abandon this Tawaf, as it is an obligatory duty (wajib) of the duties of Hajj, whether the person is a man or a woman. Tawaf al-Wada’ is only waived for two categories of people: the first is a woman who experiences her menstrual period (hayd) before she can perform the Farewell Tawaf; she may leave without performing Tawaf. The second is a person afflicted by Allah with an illness that prevents them from performing Tawaf al-Wada’, whether walking or being carried. Thus, it is waived from them due to inability. As for the rest of the pilgrims, they must perform Tawaf al-Wada’ and make the last action they do in Makkah the Tawaf of the House. Therefore, after Tawaf al-Wada’, it is not correct for the pilgrim to buy anything without necessity, nor to sleep in Makkah before leaving it. Rather, after Tawaf al-Wada’, the pilgrim should immediately proceed to leave Makkah. However, if someone is forced to buy something, such as losing their sandals (may Allah bless you), and they cannot walk barefoot, it is legally permitted for them to go and buy sandals and then leave Makkah.
What are the rulings pertaining to Tawaf al-Wada’? What is the manner of performing Tawaf al-Wada’? Let us watch the following clip:
Tawaf al-Wada’: Scholars agree on the legislated nature of the Farewell Tawaf for the pilgrim, based on the hadith of the Messenger of Allah (peace be upon him): “None of you should depart until his last interaction with the House is the Tawaf.” The pilgrim performs Tawaf of seven circuits around the House, without Ihram and without Sa’i. Then they try to hasten to leave the known boundaries of the sanctuary, so that the Tawaf is the last action they perform.
With this, my dear respected brothers and sisters, viewers, we have completed this jurisprudential course on how to perform the rites of Hajj and Umrah. We ask Allah Almighty to grant us and you success in saying and doing what He loves and is pleased with, to grant us and you sincerity and acceptance, to accept from us and you the righteous deeds, to grant the pilgrims to the Sacred House of Allah success in performing this blessed rite according to what pleases Allah Almighty, and we ask Him to ordain good for us and for you, and to ordain good for His believing servants. We entrust you to Allah, Whose trusts are never lost. May Allah bless you. Peace be upon you, and the mercy of Allah and His blessings.
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 