Walead Mosaad – Maliki FiqhTadrib AlSalikClass 25 Itikaf Hajj and Umrah
AI: Summary ©
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AI: Summary ©
So in this session,
we will be covering the which
is the
staying in the Masjid for the purpose of
Ibadah.
In other words, staying there overnight.
And then we will go to Beb al
Hajj
to the chapter and the sections dealing with
Hajj or
major and minor programage.
So the atikaf in the Manikhi school is
associated with fasting, and so it's brought in
the section
right after fasting, and we'll see why in
a minute.
So
he says Ramadan.
So Atikaf,
and it comes from which
means to stay
somewhere.
Means
it is
a recommended
act
to do.
Ramadan.
And it is
even more of a recommended act especially in
Ramadan.
And as we mentioned, the is
to stay
in the Masjid without leaving,
for a particular period of time.
So
the condition of validity of it is 2
things.
So fasting
and the masjid.
So if you're fasting and you say I
want to do Atikaf in my house,
technically, it would not be called Atikaf.
It would be called the Ibadah. It would
be called act of worship, but not the
specific thing that we're talking about here,
Atikaf.
And
if you're staying overnight in the masjid with
the intention of Atikaf according to the Medici
school, if you're not fasting
while you're staying there, it's not technically considered
either.
So
This additional
stipulation,
if you are one
for which Jumba is obligatory anti Friday prayer,
which means you'd have to be male, resident,
free of sickness.
And the will come during the days
that you are
you what Friday will be one of them.
So let's say you enter the masjid on
a Wednesday or Thursday and you'll be staying
through Friday,
then the other condition would be
And
as we've gone over before in the chapter
dealing with Jomah, it is the specific masjid
where you pray Jomah.
So there are masajid,
which are for the 5 prayers,
and then especially,
where the Manikhi school is practiced and and
particularly before the modern times, people used to
go to Al Masjid Al Jahmia. So the
big congregational mosque,
which is different than just
your local mosque.
So
this means if you are making intention for
Atikaf
and you make Atikaf in a masjid
that doesn't have Jum'ah in it,
and Friday is going to be one of
the days, then your Atikaf,
is not valid
because Atikaf means you don't leave. So if
you were to leave that masjid to go
to Jomah and then come back, then you
didn't do the atikaf for that day.
So if you have the intention, then what
he means is if you're gonna stay
overnight on a Jomah
or during the Jomah day, then make sure
that you do your in Al Jamah,
in the larger mosque or in the congregational
mosque.
And it is invalidated
to leave
for other than a necessary
need or activity,
that you would need.
Right? Or something that is necessary for,
to continue to maintain your presence in the
Masjid. So that would be like getting food,
going to the grocery store or something like
that, or meeting someone outside who's bringing you
food, that sort of thing,
assuming that the Masjid is not feeding you
or the jama, the the congregational mosque is
not feeding you.
Also, sexual *,
obviously, doesn't mean that people would actually do
that in the masjid, but if you leave
and then you come back,
then
then you you've,
that's not considered
It's not considered a necessary thing.
Right, even if it's at night. Right? And
if you look at night, so it doesn't
matter. Day, night. Because the as we'll see
So the minimum for
is a day and a night, which is
basically the minimum for a day of fasting.
Right? Because you fast from fejr through maghrib,
and then you would stay the night until
the next fejr. So basically from fajr to
fajr, Maghrib to Maghrib. So day and night.
Well, and
the best or the better is 10. Why?
This was the practice of the prophet sallallahu
alaihi wa sallam. And it's mentioned in the
prophet sallallahu alaihi wa sallam that when it
came the last 10 days of Ramadan,
right, which means to * or turn
on his his his iazar, which was kind
of a
a metaphor that now he would go to
the Masjid. He wouldn't be going home to
his wives, and he would be staying there
for the 10 days.
And also to be the last 10 because
that was the prophetic practice
of the prophet Muhammad
So there are some things that are disliked
during the Atticaf.
Amongst them is to be busy than than
with other than the zikr of Allah. So
Atticaf is not for you to go and
play video games or to just
engage in in in unnecessary
banter,
which unfortunately happens a lot, especially these
some of these youth at ICF.
It's a good idea. People do it a
lot. But if it's going to be just
like horsing around and wrestling and then interspersed
with, you know, the the the lesson here
and there, then I don't know if you
know, this is just my my opinion. I
don't know if we're really getting to the
the
the the the the objective of Atikaf.
So it's,
it's an Ibadah. I would say it's a
higher form of Ibadah
because it requires a bit of stillness, it
requires a bit of being with oneself.
It requires that,
that you
not be distracted by the things and that,
you know, people learn to sit by themselves,
which is becoming a more difficult thing more
and more.
So it's have so and
also,
Quran. And, you know, also, it's just like
not to have your needs taken care of.
Don't just go and then you think everything's
gonna work out for you. So
to plan in advance.
And then he says
These are things that are disliked.
So,
like
the Adan, like praying the.
Because it seemed that the
is someone who's kind of in a mode
now that is kind of even those things
that are like.
He could pray them, but it's better for
them if they're making the intention of
that they'd be busy with their and
so forth.
And it is permissible to have perfume, fragrance,
and to give salam to the one who
is close to you.
It's like
there's several Ibadah
at work here. 1 is you're in the
masjid. That's an Ibadah in of itself.
2,
you're waiting for the next prayer from prayer
to prayer. Right? So you just prayed Maghrib
and you're matakif, so you're waiting for a
isha. And waiting for an ibadah is an
ibadah.
And then 3, which a lot of people
miss out on this part, is the seclusion
part.
So you're kind of isolating yourself. You're being
secluded. That's why he mentions
avoiding things like.
And you might say,
yes. For others. But for the,
it is better for them,
not to pray because they're in their seclusion.
So there is a type of
and generally, even though we may do AtticF
in a group,
it's not really a
the the the objective line is not a
group dynamic.
It's not supposed to be some sort of
big sleepover that we do with other people.
It's more like, one, to to to focus
on their individual.
Right? And, it's a type of,
khalwa. And this
khalwa which
is a concept that also is based pretty
much based on atikaf is that you are
actually kind of secluded, you're isolated,
and you're alone with you and Allah and
your dhikr.
And so conversations with other people that's why
if you're not supposed to pray, then having
a conversation with someone about something frivolous is
even he didn't even mention it because that's
a given.
That those are the type of things to
be to be avoided. So,
I understand that many people the the idea
of,
you know, and having sleepovers except for especially
for youth and so forth, but I think
we also have to think about what's
the the concept behind it. Other schools of
thought allow one to do aftercare even for
a moment
based upon the intention. So we would say
that in things like this,
there is no harm
if you use the intention of another school.
Let's say I'm going to be
not fasting
while I'm there or,
it's less than a day,
then I can just say
no.
I I intend
according to condition of another imam as long
as I'm here. And then you don't lose
any of the reward. But specifically about the
Maliki school, this is the very specific
definition about it,
that they say.
And the way to do it is that
you enter before Maghrib,
right, on the the day and night that
you intend,
next day.
And then to exit after on the next
day or after Isha or whatever,
then that's the day. That's the day and
night that you've done.
And Allah knows best.
So,
is important, usually associated with fasting.
But we can also draw from it like
this idea of halwa,
to spend some time alone occasionally here and
there even for 10, 50 minutes in the
day.
So,
the prophet and this was a practice of
his as well, especially early on even before
and the
angel Jibril came to him when he was
basically in an or
when he was
in by himself and he would spend the
days and nights there, the like mentioned
as he narrated to her.
So,
that's also
a very important and very powerful type of
Ibadah,
act of worship
that really you don't get it in anything
else.
You can do many nights of prayer. You
can do many nights of fasting, but the
idea
the idea of staying and remaining in one
place, especially the masjid for a day or
a night and not really doing anything else
is its own type of Ibadah, It's its
own
type of act of worship.
So that concludes,
fasting.
And,
we did before that zakat, and before that
we did salah. And so now we're now
on the last,
pillar of the of the acts of worship,
namely
Hajj and Umrah.
So he says here,
so the chapter of Hajj and the subsection
of Hajj.
And in Hajj, we'll also learn about Umrah,
which is the lesser pilgrimage, which is
just kind of a form,
that involves
some of the a subset of the rights
of Hajj but not all of them. So
there's an overlap.
So,
and we'll also learn about the different types
of Hajj that you can make that include
Umrah beforehand
or include the intention of making Umrah and
Hajj at the same time or Hajj singularly
and so forth and all that will will
come up.
So he says
Islam.
The Hajj is the 5th pillar of Islam.
One may ask how come in the hadith
of the prophet
there,
when it says,
that Islam has been built upon 5. And
then the last one,
And making Hajj your pilgrimage to the house
of Allah.
For the one who is able to
do it or find a way to it.
And that was not mentioned for the other
pillars even though it's actually true for the
other pillars as well as we learned. So
there are dispensations that are offered in in
in prayer.
If you can't stand, you can sit and
so forth. And in fasting, if you're unable
to fast, then there's fiddiya and other things
you can do.
And,
zakat, if you don't have the nisab, you
don't have the requisite amount, you don't have
to pay zakat. But specifically, it said
This we
say. Right?
For many many people, it's quite difficult to
get to Hajj
because of,
the distance involved.
You may live on the other side of
the world. And in pre modern times, that
pretty much entailed you taking,
if not months, maybe years out from whatever
you were doing in that particular place you
were living to go to Hajj and come
back. And so it was quite an arduous
affair. And and it still remains so. Now
the main prohibitive is not distance but,
economics.
It's become quite expensive.
So it's still prohibitive in a sense for
many for the vast majority of of Muslims
in the world because of the cost of
it at at this point and not just
because of the distance.
So that's why
for who has the and as we'll see
that includes
physical ability and financial ability and ability to
take care of the ones that you are
required to take care of financially in your
absence. These are all parts of sabila.
To have to find a way to it.
So Hajj was the last pillar to be,
obligated even though
you can make an argument that Hajj preexisted
Islam. It was from the time of Ibrahim
alaihis salam. And even before that,
the Adam alayhis salam, when he came down
from
Jannat I Adam, from that particular heaven that
he was in, it is some of the
Ruayats say that he came to Makkah
or the place where,
the Kaaba would be and that all of
the prophets
after him,
the 25 mentioned in the Quran obviously including
our prophet Muhammad sallallahu alaihi wa sallam, they
would make pilgrimage to it even though there
was nothing there. They knew the place where
it was going to be. But then Hajj
as a formal right instituted by a type
of Sharia,
that came with the time of Ibrahim and
Ismail, the ones who built the Kaaba,
and then the Hajj then became right after
that. And this remained until the time of
the prophet Muhammad sallallahu alaihi wa sallam. So
we're talking about well over a 1000 years
or more
until idolatry was introduced in the Arabian Peninsula
sometime after the time of Ibrahim
alayhis salam. And then the Hajj became corrupted
because now it was about people making pilgrimage
to these idols and to more of like
a large marketplace,
Suq Al Qaz, which was the the market
that was
made during the time of Hajj. So it
existed during the time of the prophet sallallahu
alaihi wasallam.
But then Hajj was, you can say,
reimagined or reinstituted
by the Sharia of Muhammad, salallahu alaihi wasallam.
One was that fisana athaminah,
right, in the 8th year
of, the hijrah. The prophet sallallahu alaihi wasallam
had made lesser programage or umrah
before that. We know there was Umrah till
Qadah that took place before that. And then
then the sulfur of Hudaybia, right, the year
before that.
So,
they had the rights, but the right of
Hajj
in its final form, the 8th year of
Hijrah.
Hijah.
And it is obligatory
in one's lifetime once
for the one who is hurl, in other
words not in a state of bondage which
doesn't exist anymore.
Al muqalaf al mustatiyah. Al muqalaf means that
you have the
sound mind
and you Bulugul Islam.
Right? That you know about Islam so only
accept it from a Muslim.
And,
you are of the age post pubescent.
So all of those things are required
and then it becomes obligatory upon you. And
al istitha, he said al mustatiyah, the one
who is able to. Then he describes al
istitha,
then he describes it or or or defines
it.
The ability to get there
without an overwhelming
hardship.
And that includes
security for oneself and one's wealth,
both on your way there and anyone that
you're leaving behind
also,
and the ability to take care of them
in your absence
as well.
So the Mushakta, Al Fadiha,
means something that's an overwhelming difficulty like if
you're not of some body
and before there were planes and you had
to walk there and you're able to walk
there that would be a machakkah and you
can't afford a camel.
These type of things would be
overwhelming,
hardship.
As for the the young person who makes
the Hajj with their parents, let's say before
they're pubescent,
like they're 8, 9, 10 years of age,
it counts inshallah, but it doesn't count as
the obligatory hajj because they did it before
they're pubescent. So they have to wait until
they're an adult to do it again,
for it to count as the obligatory one.
However, if they do it earlier, it's accepted
from them.
And there are 4 main pillars.
So
when he says arcan, there's some different
terms that we'll find in in in Hajj.
We don't find other places.
So arken arruk means the 4 essentials.
So if you miss any of these, you've
missed Hajj.
In other words,
There are certain there
are There are things that are obligatory in
Hajj that if you miss them for whatever
reason,
you can expiate it
with an expiation of a slaughter of an
animal of a sheep.
These cannot be. So if you missed Arafa,
you show up after
Fajr,
day of Eid,
then you've missed Hajj.
There's no way to make that up. You
have to
do Hajj over again. You can't, you know,
that you have to do Hajj over them.
So he says here the eharam.
Here the state of eharam, not not necessarily
the things that you wear because that's a
washi.
There are conditions associated with eharam, but entering
into the eharam by intention is a rukn.
It's an essential.
So there's things called mufidatil
Ihram.
There are things that can spoil my Ihram
like if I pluck a hair or you
know, something like that.
That doesn't mean I've missed the whole essential
of ihram. It means I did something that
violated
the eharam but didn't invalidate the eharam.
Difference between the 2, which will become clearer
later.
So the eharam which means stating in in
that state and he's gonna talk about it
more later in more detail.
And to be in Arafa,
one part of the night laid at Nahar,
which is the day of Eid, which is
the 10th of Dhul Hijjah.
So the mandub, the sunnah part is to
be there before Maghrib, but actually on the
malikiya
to be at there any part of the
night between Maghrib and Fajr.
Then you've made Arafah.
And this is called
which is due to
afterwards, which is gonna be the day of
Eid, the 10th of Dhul Hijjah,
also referred to as Yom An Nah, the
day of slaughter. Yom Al Eid, same thing,
10th of Dhul Hijjah.
And also whenever you in the Manichai school,
whenever you have towaf, it's always followed by
a sa'i. And a sa'i means going between
the two hills of Safa and Marwa,
much in the very same way that our
mother Hajar,
the wife of Ibrahim, and the mother of
Ishmael alayhi salam did the same thing when
the,
when Ibrahim alaihis salam was instructed to leave
her there and then she went back and
forth and then the well of Zamzam sprung
up. And then the tribe of, Jorhom came
and,
Mecca was established as a city after that
point.
So he says the Hajj has 2 types
of mikat.
And what we mean by mikat
is
boundary,
I guess is the best word I would
describe it, or border. So there's a a
a time boundary and then there's a physical
boundary.
So in other words the time boundary is
when do you make Hajj or when can
you start it? And then the physical boundary
is, from where do you start your
where can you start your eharam or what
places that that if you go past it
you have violated
the conditions or the wazhi ba'ati of obligations
of ihram.
So he says
So
the Hajj season as it were begins with
the month of Shawwal, which is the month
after Ramadan.
So that's Shawwal, Dhulqada, and then Dhul Hijjah.
So 2 months or so before the beginning
of the month of Hajj, which is Dhul
Hijjah,
is when one can start to go. And
basically if you go that early,
you would make an umrah,
and then you would do tahalul,
which would be to leave your ihlam. That's
one way of doing it. And then wait
for the days of Hajj and then remain
in Mecca or Medina or the area or
so forth.
Or you can remain in your Hajj, your
ihram. That's another way which we'll talk about.
It's dislike to begin to intend for the
Hajj before that, to enter Mecca or the
areas of Hajj
before
Shawwal with the intention of Hajj.
So if you go
to Hejaz or Mecca and Medina in Ramadan,
then it's Umrah. You're making intention for Umrah
to Ramadan. Once Shawwal comes in, then one
can also make the intention if you plan
to stay that long for the Hajj.
When is the latest you can get there?
As we said, sometime in the middle middle
of the night of the day of 8,
10th of the Hijjah.
That's the latest.
You've missed some things, but your Hajj will
be valid. So technically
the fastest or the shortest amount of time
you can complete your Hajj
is about a day and a half or
actually 2 days and a half because you
should stay also for Ramir Jamarat,
which is the stoning after, which is the
3 days after. But that is not an
essential.
It's not a rukin of the Hajj. It's
a. So even if for someone to miss
that, technically, their Hajj would count. Obviously, we
don't recommend that people go for a day
and a half or a 24 hour Hajj,
because the idea is to is to take,
you know, part in all of the rights.
But if we have to take it to
a bare minimum, then it would be getting
there the night of Arafa,
then seeing the day the whole day of
Eid, which would include the the rights of
Tawaf and Ifadah,
the sai'i,
at the Halalu minihram, so leaving the Haram
by shaving the head or cutting the hair,
and then one would be technically completed
and the and the slaughter. And then one
would have completed the major parts, Muwek Besik,
all of Hajj. And all that remains
is a which is to stay the 2
or 3 nights in Mina and do the
ramir jamarat,
during the day there. So,
however, as we said, that's a wejab. It's
not a bukkan. It's not an essential.
So the zemeni,
the the the time boundary is from Shawwal
until the night of
Najar, night of
So here he's describing
the boundary, what's called the mikat.
So,
all of the areas surrounding Mecca is considered
sacred and enviable.
And so
the the part of the Hajj and Umrah
rights for that matter is that you don't
enter with the intention of Umrah or Hajj
towards Mecca except you're in a state of
Ihram.
And this state of Ihram has to
be commenced
some place
and some time, obviously, outside before you reach
Mecca. And there's gonna be a northern one
and a southern one and a western one
and a eastern one and 2 more besides
that. So he describes them here.
So he says
If you live in Mecca
or let's say you stayed and you're resident
in Mecca,
then your mikat is al haram. You would
make a haram from the haram,
from the masjid.
Right?
The the Masjid itself not just anywhere in
Mecca. Technically, you could do anywhere in Mecca
but
because you're already in Mecca.
Mecca.
As for everyone else, if you're not in
Mecca,
then from wherever you're coming from the first
Miqat that you're going to cross
then that's where you have to make your
ihram.
Unless
you're already
there, you're inside, and you're closer to another
one like someone who is coming from Al
Medina.
If you're coming from Al Medina then the
closest one to you is you're gonna pass
with something called Dhul Khulaifah
or its common name today Abiira Ali
which is the Miqat, which is some distance
maybe
12, 14 kilometers outside of Merida.
And,
as you're leaving Medina and you're going south
towards Mecca, you go to Abiir Ali, and
then at that point you have to be
in a state of Iran.
So
everyone else, however, if they're coming from, let's
say, as he gives the examples here,
So people coming from west
of Mecca,
or I'd say also northwest,
then that would be
Egyptians,
people from Sham, which would be Palestine, Lebanon,
Syria,
and Maghrib, which is all of North Africa.
So the first one or the closest one
to you then will be the place called
in
Yemen. So people coming from the south in
Yemen, then theirs would be some a place
called
Yelam Lem.
Those coming from the east like from Iraq
and Faris which is Iran
or beyond that like Afghanistan and Pakistan and
so forth,
a place called,
If you're in the Arabian Peninsula
and you're coming from
the
east, but closer south, not north like the
people from Pakistan, Afghanistan,
then, you would go to a place called
Karan al Manazil.
And all of these places now are marked
off, and they have masajid there, and they
have places for people to change into haram
and so forth.
Most people or I I shouldn't say most,
but a lot of people tend to go
to Medina first, and then they would make
their Ihram from Dhul Halifa, Abir Ali, which
has the biggest facilities out
of out of all of them. But if
you are,
coming from any of those and, obviously, this
is assuming
you're getting there
on foot or on the road. What if
you're flying over these places? If you're flying
over these places, you have a couple of
options.
One
is if you're, let's say, in Karachi and
you're taking a plane to,
Mecca, then you'd be in your Ihram before
you get on your plane and you make
the intention from
Karachi. So you you you're already in the
state of Ihram before you get to Mecca,
and that's the whole point. And you haven't
crossed the Ikhat yet.
Or if you're on a plane where the
pilot might announce to you or you can
figure it out yourself when you're gonna be
crossing the mikat that's specific to you and
you make intention at that point.
And you can also change at that point
to your eham for males, or you can
have the eham on from when you're at
the airport. And the same holds true for
everyone else. So most people are getting there
by plane.
So in that case, the safest route is
to make the ihram
from from where you're leaving,
and then remain in the ihram until you
get to Mecca and you do the rights
of Hajj and then
you finished after that.
Now he's gonna talk about the Haram specifically.
So as we said, it's the intention, the
ihram.
And ihram means entering into a state
or entering into the haram.
So here the the hamza that comes, uhramah,
right,
versus harama. Haramah means to be sacred or
inviolable. Uhramah means to enter into the sacred
or to the inviolable. So you're entering into
the state now that's inviolable. And this is
done by the intention of what?
To make the intention for
one of the two rights. Which one? Hajj
and Umrah.
So either Hajj or Umrah or both of
them together,
which is called Hajj Qiran, which we'll get
to in a second.
And
for the male,
one of the one of the obligations of
the ihram is that you not wear anything
that is
going to be
tailored around you.
Right? That's self enclosed by itself.
And that would be like a shirt
that you tailor and that's buttoned.
So you can wrap something around you. That's
not called
an mohit.
But if you took also like the shirt
that you were wearing and took it off
and wrapped it around you, that would suffice
as well.
And the medicaid also, that would include rings
and watch.
And the medicaid school some other schools allow
it from my understanding. But since it's wrapped
around, then
this is for the males only, not for
the females.
And also anything,
anything that is sewn also around you is
not allowed.
So the the the the the the beshakir
you're wearing
or, like, the towel like,
rida and I zar could be sewn but
not to sew them over you. Not to
sew them, not to fasten them by sewing.
Yes. Some people use, like, clips and
safety pins and things like that,
but the best way to do it is
the way of our prophet before, and so
I said to him, and he would just
wrap it around him. And there is a
way actually to do it without it falling
down and without any, you know, anything of
that sort. And, you know, the I've I've
done Hajj and Omer many times and every
time I do it that way and I
haven't had an accident yet. So
don't worry too much. There is a way
to do it. And perhaps in another class,
we can we can do
a a demonstration.
As for the shoes, however, and,
which I'm not sure he's gonna get to
specifically,
you don't have to wear flip flops.
You can wear, like, sturdy shoes. The the
condition is that they have to be below
the ankle.
They should not be covering the ankle. So
technically, if you had, like, a shoe and
then you you cut around so it looks
like a slipper after that, then that would
suffice.
And I I recommend especially in Hajj,
especially if you can do quite a bit
of walking,
that you wear sturdy good shoes. Those flip
flops, are not supportive and they'll cause you
a lot of pain,
and, it's better to wear something supportive. And
I would even say for women, you know,
get sturdy running shoes
if you're going to, be walking a lot,
and it's worth it.
That's kind of like a pro tip, because
they can wear any shoes that they want.
And for the male,
you can get something like a sturdy type
of slipper sandal, but make sure that there's
no strap or anything like that so that
your heel is completely exposed. Right? Asfered and
cabbying is what they say, so below that.
So that's terms of the Haram.
This is also a wajib so that you
have the talbiyah
which is the answering the call to Allah
Subhanahu Wa Ta'ala.
That is connected to the intention that is
wal avdaloo
Oh, connected to the Ihram.
And the best one is of the Prophet
salam.
Labbeik means I'm answering your call Allah. You
Allah, I'm answering your call. There
are no partners with you. Labbeik, I answer
your call.
All praise and all blessings
and all sovereignty is for you.
La shariqalah.
No partner with you. So this is called
the talbiyah. And one should repeat this periodically
as they're heading out towards,
Mecca from the
And it's also recommended that for the Muhrim,
which is the one the person entering the
state of Ihram,
that
which means, you know,
wash properly and get rid of, you know,
you know, sweat and stains and and and
body odor and all that sort of thing.
Before
the. You could actually also use fragrance
before you make the intention for ihram.
Cut your nails before you do ihram because
all those things afterwards, you're not allowed to
do them.
Them.
And also removing,
underarm hair, pubic hairs, all that sort of
thing, except hair on the head because you're
going to shave that or cut it later.
And also it's recommended that there's a
that you do, a prerefractory bath, that you
do upon the state of Ihram or right
before.
The types of Ihram which is the types
of intentions.
So the first is
what's called ifrad al Hajj. To only or
to solely make the intention for Hajj. This
is called
Hajj
to the Maliki school. The best type of
Hajj is or the best type of ihram
is to intend Hajj only and keep the
umrah separate.
That's the way that says if you're in
the months of Hajj, you do that. If
you're outside of the months of Hajj,
then you're like in Ramadan, then do Umrah
and then start over again for Hajj and
make the intention then inshallah or Dhur Hijjah
or whatever.
Why is it better Imam Malik,
his week is in the Shafi'i school that
tamat dua is considered to be better. Tamat
dua means
you make intention for Umrah, finish Umrah, then
you make a new intention for Hajj, one
after the other.
Imam Malik said that the the ifrad is
better because this is the way the prophet
did it with his Hajj, and he only
did it once.
And,
with this particular Hajj,
Imam Malik says that you are not obligated
to slaughter.
If you didn't do any violations,
then Hajjifrag, you're not obligated to slaughter. So
he sees that as a reason why it's
better because
it's like that. The slaughtering is for a,
a dispensation you took in the other types
of of intentions. Well, no, Adam. That's his
reasoning.
So if Radul Hajj is to make Hajj
solely, only intention for Hajj,
So the other type is Quran
and he describes it as
to make the intention
for both when you do the ihram, both
for umrah
and for Hajj.
But also
being aware that in this intention you're going
to do the umra part first and the
Hajj part second.
Or if you started off with making intention
only for Umrah
and then you said wait a minute I'm
in the months of Hajj,
Then you can add the intention of Hajj
as long as you have not finished them
off
of the umrah.
Then you can make that intention. But it's
disliked
in the school. However,
you have that option. And I believe Hajj
al Quran is the better one in the
Hanafi school according to the according
to
the Hanafi.
So this is the one that we described
earlier, the
and that means you make an intention for
umrah
only
and then you complete the umrah. He says
here
Hajj.
If you do it in the months of
Hajj, which are Shawwal, Zulqad and Dhul Hijjah,
those 3 months,
And you make Hajj during that year.
And you don't go back home
beforehand
or something that is a similar distance away.
Then this is mutahmatyih.
This is the intention
of Umrah then Hajj. Let's say you go
in Shawwal, you make Umrah, and you go
all the way back home,
and then you take another flight out for
Hajj.
You're not with Tamata anymore.
Right? Tamata means you're staying in Mecca
because tamata means like minal minal tamata means
to enjoy something or to be at one's
leisure.
Right? So
while you're there in Mecca
and you've made umrah and now you're mutamata
without having to be in the state of
Ihram, but you're waiting
for the Hajj. And so when the Hajj
comes upon you, right, Yomit Tarawiyah, which is
the day that you go to Mina
on 8th of Dhul Hijjah, then you renew
the ihram.
Because now you've entered into
the the
the the the the rights of Hajj once
again.
But if you went all the way home
and then you came all the way back,
then once again you have gonna have a
choice. Do I make Hajj Efrada or do
I make Hajj Mutamatyah
when I get there?
So the one who is making the intention
for Umrah only
after he does Sa'i.
So after you do the Tawaf and after
you do the Sa'i, Safa and Marwa, then
you shave or cut your hair.
Then you're mutamatyah
because now you're not in the state of
ihram. So you don't you can wear what
you wanna wear. You don't have to wear
the the ihram. You don't have the Mahdurah
al ihram.
You can, cut your nails and and all
that sort of thing. But if you're
if you're doing Quran or ifrah, then you
remain
in your ihram
till the days of Hajj. So that could
be a week, 2 weeks, or how long
you're staying there until the Hajj begins.
And as for the one who's doing qiraan
or ifrad, so in Muhrim bil Hajj he's
doing ifrad, he's only doing Hajj, Or Hajj
and Umrah together, the same intention. Then you
don't
do tahallul, which means to leave your state
of Ihram by cutting the hair or shaving
the head until
tawaf al ifada. Tawaf al ifada, which is
the tawaf that comes
on the day of Eid, Yom Al Nahra,
10th of Dhul Hijjah,
after you do the Arabi Al Jamarat
in the morning.
And then you make for mina. Then you
make your way to Mecca. Then you do
Tawaf Al Ifadah.
Then you're done. This is called a tahalul
al azghar
or the minor tahalul because now you can
shave the head, you slaughter, and you can
wear regular clothes.
But, intimate relations with one's spouse is not
allowed until
after.
So now he's going into
some of the mahzurat,
some of the things you need to watch
out for otherwise you're going to have to
slaughter an animal. Like what?
If you didn't
say the at the beginning
or you got on the road half an
hour later you say, oh my god I
didn't say
Now you have to slaughter our sheep
to make up for,
that mistake.
Kambanja was al Miqat walam yuhrim filam yarja'ilay
or rajahbaadah
and Ahram
or someone who crosses the Miqat,
as we said earlier, and you didn't go
into the state of Ihram and you didn't
go back,
or you went back after you're already in
a state of Ihram
from further up, then you would have to
do a slaughter.
When you do the Talbiyah, when is it
recommended?
Whenever the situation changes your circumstances. Nuzul, wukub.
In other words, you're on an animal, you're
on a train, you're on a plane. It
goes up, it goes down.
You get on the plane or you get
off of it,
after prayers.
And when you meet other people
and they're they're doing a talbiyah, then you
do a talbiyah in return as well.
How long do you continue to do it?
Until you start to do the tawaf,
right, when you get to Mecca, which is
either tawaf al kudum
if you're doing Quran or ifrah. Tawaf al
kudum means the tawaf that of entering
or tawafil umrah if you're doing an intention
of umrah. So you keep doing it till
you get to Mecca, you start to tawaf.
And then after that, and then beginning with
the days of Mina, then you also start
doing the Talbiyyah
until you get to Arafah,
The,
the musalla of Arafah,
which is which is Masjid Namira.
So if you pray there in Namira or
you pray anywhere in Arafah, Zawel, which is
the duhr, then you stop doing the,
tilbiyyah.
According to the Malikiya, the other schools have
different opinion, which say that you should still
do it until Ramil Jamarat,
the 10th year. But Malikiya say once you
reach Arafa and you get to the half
of the day,
then you don't have to do it anymore.
And for the as for the one,
who is coming from the mikat directly
until they reach,
the Haram then they should continue in the
talbiyyah, once
Once from the nikat, as he said earlier,
to the Talbiyah. Till you enter
And as we said from the or what's
haram in the in the ihram for the
males only
is to wear anything that's circular around any
limb of your body.
Right? Even if it's like not tie it
in a knot or it's a button or
if it's a ring or if it's a
it's a belt.
So you don't wear the belt.
The manic ESA, you don't wear the belt
to hold up your iazar.
Some people do. If you wanna wear a
belt for dorura and you wanna put your
money in something like that, then it should
not be
around
the iazar at the bottom, but should be
touching the skin. That's the Medici. Other schools
may allow it. So if you see that
but we're going by the Medici school here.
Also, to cover one's face
and head.
This also applies to women, the face part.
So they shouldn't cover their face. If they
were in the club, this is not the
time to wear.
And also a man should not put anything
on their head, not a turban, not a
hat, anything like that.
Unless if it's really hot and you wanna
protect yourself
either with, he says, your hand, but I'd
also say an umbrella,
as long as it's not connected to you.
Right? That's the whole thing. As long as
it's not connected to you. Bilaluzukin.
So it's not something you're wearing.
So I am ambivalent about I've seen some
of these
Hajj,
inventions
where people have, like, a back backpack and
then there's, like, an umbrella that comes over
and it's or like a shade. But they're
wearing it, and it moves as they move.
I'm not sure that's that's gonna work here.
I'm not giving a fatwa, but I'm not
sure. I would I would stay away from
it. But if you go under an awning
of a building, the shade of a building,
the shade of a tree, an umbrella,
There's no doubt about that. That's perfectly fine.
And and people forget, like, the idea is
there is supposed to be a little bit
of hardship. You are supposed to feel the
sun a little bit because this is a
microcosm of,
Yom al Hashr.
Right? Yom al Hashr, we're all gonna be
gathered, and we're all gonna be under a
beating sun that is,
you know, 1,000 times degree or more that
we can't even imagine of the heat of
the sun that we currently face.
So, you know, there is supposed to be
some of that, you know. And and don't
use
don't use part of your stove. Don't use
part of your your towel. Like, some people
do that, the upper part, and then they
cover their head with it while they're on
the bus because it's too hot and they
want the sun hang them. That's mukhalifa.
This goes against the,
one of the wazibat of e Haram. So,
you know, and very common people do that.
Also very common,
be careful about,
well, we're gonna get to that section, so
we'll wait for them.
Don't cover the face. Don't cover the head.
Except to protect yourself from the sun, but
something that's not connected to you.
Also, the same thing with rain or hail.
You can also
use something to protect you if that's the
case.
So the ihram of the woman is in
her face and her her palms of her
hands.
So she wouldn't wear anything,
in the,
on on her hands like gloves,
something like that,
and not to put anything also over her
face like a burqa or a chimar, like
a thing that's covering their face or
nikhab.
Except if it's something that's falling down from
what she's already wearing without it being tied
around
her.
And that's only the
if she feels it would be a big
fitna for her face to be shown.
Otherwise, generally speaking, I would say
it's not really a fitna anymore.
People women should just,
not worry about uncovering their face when they're
in the state of Ihram. Otherwise, outside of
the state of Ihram while they're in Mecca
and Medina, that's a different story.
She can wear
a ring and also,
she can, you know, if wants to pull
down her it says here pull down her
her sleeve and it covers her hand a
little bit. If that happens, that doesn't break
her. So actually having something on
So for both of them, in other words,
males and females, you haram, it's haram,
to use any sort of oil for the
hair
or the body.
I remember last time I went, people had
the body lotion question. No body lotion
at all.
Except if it's a necessity. If you have
eczema and it's like a real hardship and
it's something medicinal
that's different.
But if it's just something that is a
matter of convenience, no.
Anything with a fragrance you're gonna have to
pay a fidyah which he's gonna go about
later which is less than.
There'll be different classes of that. We'll get
to it later.
And there's some difference opinion about if this,
fragrance
thing is for from the lotion or the
oil or for something else. And if it's
in the hand or for in the in
the hand or it's in the foot or
not, different opinions. Generally speaking, we say any
type of fragrance
that you come into contact with, whether intentionally
or unintentionally,
there's gonna be some type of figure or
expiration for it.
Except they say if one did it out
of extreme forgetfulness and just touch it and
and remembered right away and they didn't
continue to use it, then that's different. That
will come up
later. And it's also haram to,
cut your nails
or to cut your hair
or,
to unduly remove dirt and fill from you
while you're in the state of
Iran.
So the Arabs, they divide fragrances in 2
types,
masculine and feminine.
So they say that the,
the, the feminine
fragrance is one that is is kind
of sweet smelling like tayyip.
And the masculine fragrance means there's a fragrance,
but it's not not like like musk
or oud or something of that sort. So
he says
So if you touch something that is of
the frame feminine fragrance,
kawaras was afran,
right, which includes saffron,
and waras,
bikhilaf and wudakar.
What's a masculine type? Like rose,
jasmine.
Rose and jasmine, it would be,
disliked
to smell it but not to touch it
because of the masculine variety.
Same thing for smelling the. If you smell
it, there's no fiddiya. But if you touch
it, that's the problem.
So if you have it on you before
you do the haram, there's no problem with
that. But if you get it on you,
it's the mess. So there's no fiddiya for
anything that you smell, but only for something
that you touch, and it has to be
of the feminine variety.
Though in other words, one that carries
that is considered fragrant
in a sense that is sweet smelling that,
you know, people you won't normally use for
fragrance.
So yasmin and and and rose, not really.
So hunting also is not permitted while you're
in the state of Ihram.
And any hunting inside Mecca is not allowed,
period, whether you're in the state of Ihram
or not.
And there's an expiation to be paid.
And the details of which are in the
longer books which we're not going to go
over.
And we'll stop here.
Insha'Allah. And the next time we will go
through the next sections of Hajj.