I heard Ibn 'Abbas saying, "Allah's Apostle asked an Ansari woman (Ibn 'Abbas named her but 'Ata' forgot her name), 'What prevented you from performing Hajj with us?' She replied, 'We have a camel and the father of so-and-so and his son (i.e. her husband and her son) rode it and left one camel for us to use for irrigation.' He said (to her), 'Perform 'Umra when Ramadan comes, for 'Umra in Ramadan is equal to Hajj (in reward),' or said something similar."

Ursa bin Az-Zubair and I entered the Mosque (of the Prophet) and saw 'Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was a heresy. He (Ursa) then asked him how many times the Prophet had performed 'Umra. He replied, "Four times; one of them was in the month of Rajab." We disliked to contradict him. Then we heard 'Aisha, the Mother of faithful believers cleaning her teeth with Siwak in the dwelling place. 'Ursa said, "O Mother! O Mother of the believers! Don't you hear what Abu 'Abdur Rahman is saying?" She said, "What does he say?" 'Ursa said, "He says that Allah's Apostle performed four 'Umra and one of them was in the month of Rajab." 'Aisha said, "May Allah be merciful to Abu 'Abdur Rahman! The Prophet did not perform any 'Umra except that he was with him, and he never performed any 'Umra in Rajab."

I asked 'Aisha (whether the Prophet had performed 'Umra in Rajab). She replied, "Allah's Apostle never performed any 'Umra in Rajab."

I asked Anas how many times the Prophet had performed 'Umra. He replied, "Four times. 1. 'Umra of Hudaibiya in Dhi-l-Qa'da when the pagans hindered him; 2. 'Umra in the following year in Dhi-l-Qa'da after the peace treaty with them (the pagans); 3. 'Umra from Al-Ja'rana where he distributed the war booty." I think he meant the booty (of the battle) of Hunain. I asked, "How many times did he perform Hajj?" He (Anas) replied, "Once. "

I asked Anas (about the Prophet's 'Umra) and he replied, "The Prophet performed 'Umra when the pagans made him return, and Umra of al-Hudaibiya (the next year), and another 'Umra in Dhi-l-Qa'da, and another 'Umra in combination with his Hajj."

The Prophet performed four 'Umra (three) in Dhi-l-Qa'da except the (one) 'Umra which he performed with his Hajj: His 'Umra from Al-Hudaibiya, and the one of the following year, and the one from Al-Ja'rana where he distributed the booty (of the battle) of Hunain, and another 'Umra with his Hajj.

I asked Masruq, 'Ata' and Mujahid (about the 'Umra of Allah's Apostle). They said, "Allah's Apostle had performed 'Umra in Dhi-l-Qa'da before he performed Hajj." I heard Al-Bara' bin 'Azib saying, "Allah's Apostle had performed 'Umra in Dhi-l-Qa'da twice before he performed Hajj."

We set out with Allah's Apostle shortly before the appearance of the new moon of Dhi-l-Hijja and he said, "Whoever wants to assume Ihram for 'Umra may do so, and whoever wants to assume Ihram for Hajj may do so. Had not I brought the Hadi with me, I would have assumed Ihram for 'Umra." Some of the people assumed Ihram for 'Umra while others for Hajj. I was amongst those who had assumed Ihram for 'Umra. I got my menses before entering Mecca, and was menstruating till the day of 'Arafat. I complained to Allah's Apostle about it, he said, "Abandon your 'Umra, undo and comb your hair, and assume Ihram for Hajj." So, I did that accordingly. When it was the night of Hasba (day of departure from Mina), the Prophet sent 'Abdur Rahman with me to At-Tanim.

The sub-narrator adds: He ('Abdur-Rahman) let her ride behind him. And she assumed Ihram for 'Umra in lieu of the abandoned one. 'Aisha completed her Hajj and 'Umra, and no Hadi, Sadaqa (charity), or fasting was obligatory for her.

We set out along with Allah's Apostle shortly before the appearance of the new moon (crescent) of the month of Dhi-l-Hijja and he said to us, "Whoever wants to assume Ihram for Hajj may do so; and whoever wants to assume Ihram for 'Umra may do so. Hadn't I brought the Hadi (animal for sacrificing) (with me), I would have assumed Ihram for 'Umra." ('Aisha added,): So some of us assumed Ihram for 'Umra while the others for Hajj. I was amongst those who assumed Ihram for 'Umra. The day of 'Arafat approached and I was still menstruating. I complained to the Prophet (about that) and he said, "Abandon your 'Umra, undo and comb your hair, and assume Ihram for Hajj;." When it was the night of Hasba, he sent 'Abdur Rahman with me to At-Tan'im and I assumed Ihram for 'Umra (and performed it) in lieu of my missed 'Umra.

Anas said, "Whenever Allah's Apostle returned from a journey, he, on seeing the high places of Medina, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."

Narrated Humaid that the Prophet used to make it proceed faster out of his love for Medina.

As above, but mentioned "the walls of Medina" instead of "the high places of Medina. Al-Harith bin Umar agrees with Anas.

The Prophet never returned to his family from a journey at night. He used to return either in the morning or in the afternoon.

Allah's Apostle said, "(The performance of) 'Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."

A man came to the Prophet while he was at Ja'rana. The man was wearing a cloak which had traces of Khaluq or Sufra (a kind of perfume). The man asked (the Prophet), "What do you order me to perform in my 'Umra?" So, Allah inspired the Prophet divinely and he was screened by a place of cloth. I wished to see the Prophet being divinely inspired. 'Umar said to me, "Come! Will you be pleased to look at the Prophet while Allah is inspiring him?" I replied in the affirmative. 'Umar lifted one corner of the cloth and I looked at the Prophet who was snoring. (The sub-narrator thought that he said: The snoring was like that of a camel). When that state was over, the Prophet asked, "Where is the questioner who asked about 'Umra? Put off your cloak and wash away the traces of Khaluq from your body and clean the Sufra (yellow color) and perform in your Umra what you perform in your Hajj (i.e. the Tawaf round the Ka'ba and the Sa'i between Safa and Marwa)."

While I was a youngster, I asked 'Aisha the wife of the Prophet, "What about the meaning of the Statement of Allah;

'Verily! (the mountains) As-Safa and Al Marwa are among the symbols of Allah. So, it is not harmful if those who perform Hajj or 'Umra of the House (Ka'ba at Mecca) to perform the going (Tawaf) between them,' (2.158)? I understand (from that) that there is no harm if somebody does not perform the Tawaf between them." 'Aisha replied, "No, for if it were as you are saying, then the recitation would have been like this: 'It is not harmful not to perform Tawaf between them.' This verse was revealed in connection with the Ansar who used to assume the Ihram for the idol Manat which was put beside a place called Qudaid and those people thought it not right to perform the Tawaf of As-Safa and Al-Marwa. When Islam came, they asked Allah's Apostle about that, and Allah revealed:

'Verily! (the mountains) As-Safa and Al-Marwa are among the symbols of Allah. So, it is not harmful of those who perform Hajj or 'Umra of the House (Ka'ba at Mecca) to perform the going (Tawaf) between them,' (2.158)." Sufyan and Abu Muawiya added from Hisham (from 'Aisha): "The Hajj or 'Umra of the person who does not perform the going (Tawaf) between As-Safa and Al-Marwa is incomplete in Allah's sight.

Whenever Allah's Apostle returned from a Ghazwa, Hajj or 'Umra, he used to say Takbir thrice at every elevation of the ground and then would say, "None has the right to be worshipped but Allah; He is One and has no partner. All the kingdoms are for Him, and all the praises are for Him, and He is Omnipotent. We are returning with repentance, worshipping, prostrating, and praising our Lord. He has kept up His promise and made His slave victorious, and He Alone defeated all the clans of (non-believers)."

We set out assuming the Ihram for Hajj in the months of Hajj towards the sacred precincts of Hajj. We dismounted at Sarif and the Prophet said to his companions, "Whoever has not got the Hadi with him and likes to make it as 'Umra, he should do it, but he who has got the Hadi with him should not do it." The Prophet and some of his wealthy companions had the Hadi with them, so they did not finish Ihram after performing the 'Umra. The Prophet came to me while I was weeping. He asked me the reason for it. I replied, "I have heard of what you have said to your companions and I cannot do the 'Umra." He asked me, "What is the matter with you?" I replied, "I am not praying." He said, "There is no harm in it as you are one of the daughters of Adam and the same is written for you as for others. So, you should perform Hajj and I hope that Allah will enable you to perform the 'Umra as well." So, I carried on till we departed from Mina and halted at Al-Mahassab. The Prophet called 'Abdur-Rahman and said, "Go out of the sanctuary with your sister and let her assume Ihram for 'Umra, and after both of you have finished the Tawaf I will be waiting for you at this place." We came back at midnight and the Prophet asked us, "Have you finished?" I replied in the affirmative. He announced the departure and the people set out for the journey and some of them had performed the Tawaf of the Ka'ba before the morning prayer, and after that the Prophet set out for Medina.

The author of Fath ul 'Alam says: ' The scholars disagree concerning the place of slaughter on the Day of Hudaibiah whether it was within or outside the Sacred Precincts of Haram. Apparently the words of Allah "and they hindered you from the Sacred Mosque and sacrificial animals" suggest that the animals were slaughtered outside the Sacred Precincts of Haram. There are various views concerning this. One view - the majority view - is that a prevented person may slaughter his sacrificial animal within or outside the Sacred Precincts of Haram. Another view, the view of the Hanafi School is that he must slaughter it within the Sacred Precincts of Haram. A third view, the view of Ibn 'Abbas and a group of scholars, is that if a prevented person is in a position to send his sacrificial animal to the Precincts of Haram he must slaughter it there, and only then terminate his ihram. If this is not possible then he may slaughter it at the place where he is prevented.

Commenting on the Qur'anic verse "But if you are prevented (from completing it) send an offering for sacrifice," Ibn 'Abbas said, "If one intended to perform either Hajj or 'Umrah, but was prevented from approaching the House of Allah, then he must slaughter whatever animal he can afford, a sheep or a larger animal."

If a person intended to perform the obligatory Hajj (and he was prevented), he must make it up later, but if he was intending a supererogatory Hajj, he does not have to make up for it.

Malik said that he was told that the Prophet (peace be upon him) and his Companions came to Hudaibiah, and there they slaughtered their animals, shaved their heads, terminated their ihram, and resumed their normal course of life, without having first made Tawaf of Ka'bah or without the sacrificial animals reaching the Ka'bah.

Likewise there is no record, according to Bukhari, that the Prophet (peace be upon him) ordered his Companions to make up for their (missed) 'Umrah or return to the Sacred Mosque to repeat it, although Hudaibiah is outside the Sacred Precincts of Haram.

Ash-Shafi'i holds that a prevented person may slaughter his sacrificial animal at the place he is stopped and terminate his ihram and resume his norrnal life. He is not required to make up for what he missed, because Allah has not mentioned any such thing.

Ash-Shafi'i adds, "For we know from the recorded reports that some of the people who were with the Prophet (peace be upon him) at the time of Hudaibiah did not return the next year to make up for their missed 'Umrah.

They were not forced to stay back for any excuse, sickness or worldly business. If making up for the 'Umrah were essential the Prophet (peace be upon him) would have certainly commanded them to join him and not to stay back."

Continuing, he further says, "This 'Umrah was called the "'Umrah tul Qada (or 'Umrah performed in order to make up for the missed 'Umrah)" because of the the dispute between the Prophet (peace be upon him) and the Quraish, and not because it was essential (wajib) and had to be made up later by another 'Umrah."

Abu Hurairah reported that the Prophet said. "Traveling is but a sort of torture. One is prevented from (properly) eating and drinking. So when one of you (travels and) accomplishes his work, he must hasten back to his family." This is reported by Bukhari and Muslim. 'Aishah reported that the Prophet (peace be upon him) said, "When one of you has performed Hajj, he should hasten back to his family, for that will increase his reward." This was reported by Ad-Daraqutni.

Muslim has reported from Al-'Ala bin Al-Hadrami that the Prophet (peace be upon him) said, "A pilgrim from abroad may stay for three (days) after completing his Hajj."

Al-lhsar (as used in the Qur'an) means blocking the path to the House of Allah. Allah says, "And complete the Hajj or 'Umrah in the service of Allah. But if you are prevented (from completing it) send an offering for sacrifice." (Qur'an 2.196)

This verse was revealed at the time of Hudaibiah when the Prophet (peace be upon him) was prevented from visiting the Sacred Mosque. By implication it means being prevented from making tawaf in the case of 'Umrah, or spending the Day at Arafah and making Tawaf Al-lfadah in the case of Hajj.

There is disagreement among the scholars, however, on what constitutes a state of prevention or blockading. Malik and Shafi'i hold that such a state refers to a blockade by an enemy, for the verse was revealed about the Prophet (peace be upon him) who was blocked from performing an 'Umrah. Ibn 'Abbas also holds a similar view.

Most scholars including the Hanafites and Ahmad, however, are of the opinion that a person is deemed blocked when he is prevented from approaching the House of Allah, by reason of an enemy force (A force of disbelievers or a rebel group) or a sickness which could worsen by motion or travel, a state of fear (and insecurity), loss of provisions, or in the case of a woman, the death of her mahram accompanying her, or any other similar cause. Ibn Mas'ud even gave a verdict that a man bitten by a snake is also considered among the prevented ones.

These scholars base their argument on the fact that the words "But if you are prevented" used in the above Qur'anic verse about the Prophet (peace be upon him) are general and are not limited to any specific cause of prevention. This is the strongest view on this subject.

• It is recommended that one should approach the Prophet's Mosque calmly and with composure. One should wear perfume, put on a nice clean dress and enter the mosque with the right foot, and say, A'udhu billahil 'azeem wa bi-wajhihil kareem wa sultanihil qadeem minashaitanir rajeem. Bismillah, Allahumma salli 'ala Muhammadin wa aalihi wa sallam, Allahummaghfir li zunubi waftah li abwaba rahmatika. "I seek refuge with Allah the Supreme with His Noble Face and with His Eternal Dominion from the accursed devil. In the Name of Allah O Allah! Bless Mohammad his family and his followers. O Allah! Forgive my sins and open doors of Your mercy for me."
• It is also recommended to go first to the raudah (According to a hadith raudah (literally, a garden) is the space in the Prophet's mosque between his grave and his pulpit. As is stated in the hadith below. The Prophet (peace be upon him) died in his house, and that is where he was buried) and offer there two rak'ahs as greetings to the Mosque with calm and humility.
• After this one should head toward the grave of the Prophet (peace be upon him) face it, and with the back to the Qiblah, give greetings of peace to the Prophet (peace be upon him), saying: Assalamu 'alaika ya rasulallah. Assalamu 'alaika ya nabiyallah. Assalamu 'alaika ya khiyrata khalqillah min khalqihi. Assalamu 'alaika ya khaira khalqillah. Assalamu 'alaika ya habiballah. Assalamu 'alaika ya sayyidil mursaleen. Assalamu 'alaika ya rasullallah rabal 'alameen. Assalamu 'alaika ya qa 'idal ghirril muhajjaleen. Ash-hadu alla-ilaha illallah, wa ash-hadu annaka 'abduhu wa rasuluhu wa ameen uhu wa khiyratuhu min khcllyihi, wa ash-hadu annaka qad ballaghtar rasalata wa addaital amanata wa nasahtal ummata wa jahdta fillahi haqa jihadihi. "Peace be on you, O the Messenger of Allah. Peace be on you, O, the Prophet of Allah. Peace be on you, O, the chosen one of Allah's creation. Peace be on you, O, the beloved one of Allah. Peace be on you, O, the Chief of the Messengers of (Allah). Peace be on you, O, the Messenger of the Lord of the universe. Peace be on you, O, the Chief of the unique generation. I bear witness that there is no God but Allah, and I bear witness that you are His slave, messenger, trustee, and the chosen one of His creation. I bear witness that you indeed delivered the message (of Allah). discharged your trust, counseled the Muslim community, and strove hard tor the cause of Allah."
• Now moving about a yard to the right, the visitor should offer his greetings to Abu Baker As-Siddiq, and then moving further another yard in the same direction, offer greetings to 'Umar bin Al-Khattab.
• Then facing the direction of Qiblah the visitor should supplicate for himself, his family, friends, relatives, and the rest of the Muslims, and then leave.
• A visitor should not raise his voice more than needed to hear himself. The people in charge should prevent others from raising their voices gently and politely.

It is reported that 'Umar bin Al-Khattab saw two men raising their voices in the Mosque of the Prophet (peace be upon him). At this he told them, "Had I known that you are from this city, I would have punished you."

Abu Daw'ud reported from Abu Hurairah that the Prophet (peace be upon him) said, "Do not turn your houses into graves, nor make my grave a place of festivity. Send your greetings upon me, for your greetings are conveyed to me wherever you are." Abdullah bin Hasan saw a man frequenting the grave of the Prophet (peace be upon him) and making supplications there. Thereupon he told him, O, so and so, the Prophet (peace be upon him) has said, 'Do not make my grave a place of festivity. but send your greetings upon me from wherever you happen to be, for your greetings are conveyed to me.' (In this respect) there is no difference between you and a man from (a distant country like) Andalusia."

Bukhari reported from Abu Hurairah that the Prophet (peace be upon him) said, "The space between my house and my pulpit is (raudah) one of the gardens of Paradise, and my pulpit is at my Fountain."

The Prophet (peace be upon him) used to go there, riding or on foot, every Saturday and offer a two rak'ah prayer. He advised others to do the same, saying, "Whoever makes ablutions at home and then goes and prays in the Mosque of Quba, he will have a reward like that of an 'Umrah." This was reported by Ahmad, Nasa'i, Ibn Majah, and Al-Hakim, who says it has a sound chain of narration.

Abu Hurairah reported that the Prophet (peace be upon him) said, "Verily, belief returns and comes back to Madinah as a snake returns and comes back to its hole (when in danger)."

At-Tabarani has reported from Abu Hurairah that the Prophet (peace be upon him) said, "Madinah is the dome of Islam, the abode of faith, the land of migration, and the dwelling place of what is lawful and unlawful."

'Umar reported that when things became very dear in Madinah and the people suffered hardship, the Prophet (peace be upon him) said (to the people), "Be patient (and of good cheer) and receive the happy news. I have blessed your measures, your Sa' and Mudd. So eat in groups together. One person's food shall be sufficient for two; two people' s for five; and food for four people shall be sufficient for five and six people. The blessings are upon the community. He who perseveres and is patient in its (i.e., of Madinah) times of hardship and difficulty, I shall be an intercessor and a witness for him on the Day of Judgement. And he who leaves it (i.e., Madinah) disliking what is therein (of hardships), Allah will replace him with someone better than him. Whoever intends evil against it, Allah will cause him to be dissolved (destroyed) like the salt is dissolved in water." This was reported by Bazzar with a sound chain of narration.

In case a person intending to perform 'Umrah is outside the miqat fixed for Hajj, it is not permitted for him to cross these miqats (places fixed for ihram) without declaring ihram.

Bukhari has reported that Zaid bin Jubair came to Ibn 'Umar and asked him, "Wherefrom should I declare my intention to perform 'Umrah?" He replied, "The Prophet (peace be upon him) has set Qarna as the miqat for the people of Najd (from where they must declare their ihram), and similarly for the people of Madinah he set Dhul Hulaifah, and for the people of Syria AlJohfah as their miqats."

One who is already well within the confines of the miqat area--even if one is within the Sacred Precincts of Haram itself--must go out to the miqat and declare ihram from there, as is obvious from the above hadith of Bukhari which says that 'Aishah was commanded by the Prophet (peace be upon him) to go to Tan'im (the miqat) and put on her ihram for 'Umrah from there.

This is called the Farewell Tawaf because by this a pilgrim bids farewell to Ka'bah, the House of Allah. It is also known as Tawaf As-Sadr (Tawaf Before Departing) because it marks the departing of pilgrims from Makkah. In this there is no jogging (ramal), and it is the last rite performed by a nonresident pilgrim in Makkah before leaving for his home. Malik has reported in Al-Muwatta that 'Umar said, "The last rite of Hajj is tawaf around the Ka'bah."

As for residents of Makkah, and the menstruating women (pilgrims), they are not obligated to perform it, nor to pay any atonement for missing it. Both Bukhari and Muslim reported from Ibn 'Abbas that he said, "A menstruating woman (pilgrim) is permitted to depart (without performing the Farewell Tawaf)." According to another report, he said: "People were ordered to make the tawafof the Ka'bah their last rite; the menstruating women were, however, excused from it."

It is also reported by Muslim and Bukhari that Safiyah, the wife of the Prophet (peace be upon him) had her monthly period during Hajj. When the Prophet (peace be upon him) was informed about this, he said, "Is she going to hold us here (till she performs her rites of Hajj)?" He was told that she had already performed all her Hajj rites except the Farewell Tawaf. The Prophet (peace be upon him) said, "There is no harm then, (let us go)."

Aishah said, "Perfume the Ka'bah, because this is a part of purifying it." Ibn Az-Zubair used to perfume the entire interior of the Ka'bah. He used to burn one pound of incense in the Ka'bah daily, but on Friday, he burnt two pounds of incense.

Allah says in the Qur'an (22.25): "And any whose purpose therein is profanity or wrongdoing, them will We cause to taste of a most grievous penalty." Abu Daw'ud reported from Musa bin Badhan that he said, "I went to Ya'la bin Amayyah, who said, 'the Prophet (peace be upon him) said, "Hoarding food in the Sacred Mosque is committing an act of profanity." Bukhari in his At-Tarikh Al-Kabir reported from 'Umar that he said, "Hoarding food is a profane act."

Ahmad reported that Ibn 'Umar came to Ibn Az-Zubair who was sitting in Al-Hijr (The area attached to Ka'bah and also called Hijr Isma'il) and said, "O Ibn Az-Zubair! Be mindful of acts of profanity while in the Haram of Allah! I bear witness that I heard the Messenger of Allah (peace be upon him), saying, 'A man of Quraish shall violate its sanctity."' The words of another report are "a man from the Quraish will commit acts of profanity in it. His sins will be equivalent to the sins of humans and Jinns combined, if weighed against them. Be mindful that you are not that man."

Mujahid said that good deeds multiply (many fold) in Makkah as do the sins. Ahmad was once asked, "Are the sins recorded more than once?" He replied, "No, except in Makkah because of the sanctity of that city."

Bukhari and Muslim reported from 'Aishah that the Prophet (peace be upon him) said, "An army will attack the Ka'bah. When they reach a desert they will all be caused to be swallowed up by the earth, to the last man." 'Aishah asked, "O Messenger of Allah, how is that, because among them there may be some pious and good people and others who are not with them?" The Prophet (peace be upon him) said. "They will all be swallowed up by the earth, but then they will be restored to life (on the Judgment Day) according to their intentions."

Sa'id bin Al-Musayyib reported from Abu Hurairah that the Prophet (peace be upon him) said, "You should not undertake a special journey to visit any place other than the three Mosques: the Sacred Mosque of Makkah, this mosque of mine, and Al-Aqsa Mosque (of Jerusalem)." This is reported by Bukhari, Muslim, and Abu Daw'ud. In another natration the words are "For three mosques a special journey may be undertaken: The Sacred Mosque (Ka'bah), my mosque, and the mosque of Al-Quds (Jerusalem)."

Abu Dharr reported that he asked the Prophet (peace be upon him), "O Prophet of Allah, which mosque was built first on earth?" The Prophet (peace be upon him) replied, "The Sacred Mosque of Makkah." Abu Dharr again asked, "Which was next?" The Prophet (peace be upon him) said, "The Al-Aqsa Mosque." "How long was the period between them?" Abu Dharr asked. The Prophet (peace be upon him) said, "Forty years. Apart from these, offer your prayers anywhere when it is time to pray, although excellence is in praying in these mosques."

Traveling to these three mosques is prescribed because of their special position in Islam. Jabir reported that the Prophet (peace be upon him) said, "One prayer in this mosque of mine is better than 1,000 prayers offered anywhere else except the Sacred Mosque, and one prayer in the Sacred Mosque is better than a hundred thousand prayers in any other mosque." This was reported by Ahmad with a sound chain of authorities.

Anas bin Malik reported that the Prophet (peace be upon him) said, "Whoever prays forty prayers consecutively in my mosque without missing any of the obligatory prayer, he will be removed from Hell, from punishment, and from hypocrisy." This was reported by Ahmad and At-Tabarani with a sound chain. We read in various ahadith that a prayer offered in the AlAqsa mosque is five hundred times superior (in reward) to one offered in any other mosque, except the Sacred Mosque and the Mosque of the Prophet (in Madinah).

There is agreement among the Muslim scholars that the Farewell Tawaf is prescribed by law. Both Muslim and Abu Daw'ud reported from Ibn 'Abbas that he said, "The people (pilgrims) used to leave Makkah in every other direction (and haphazardly). Thereupon the Prophet (peace be upon him) said, "Let none of you leave Makkah betore making a Tawaf around the Ka'bah, as the last of Hajj rites."

There is disagreement, however, about its legal position. Malik, Dawu'd, and Ibn Al-Mundhir say it is sunnah and by leaving it one does not incur any penalty. Ash-Shafi'i is also of this view. The Hanafi and Hanbali schools, and, according to one report, Ash-Shafi'i, hold that it is obligatory, and a pilgrim who misses it must slaughter an animal to atone for it.

One should perform this rite after finishing all other rites and just before leaving Makkah so that it is the last rite one performs as a pilgrim, as mentioned in the hadith given above.

After the completion of the Farewell Tawafa pilgrim must leave Makkah, without engaging in any selling or buying or staying on for long thereafter. A person engaging in any of these must repeat his Tawaf before leaving Makkah. One may, however, stop for a while in order to purchase necessary provisions.

When departing, it is recommended that one should supplicate to Allah in these words as transmitted by Ibn 'Abbas: Allahumma inni 'ahduka wa ibnu 'abdika wa ihnu 'amatika. Hamalatni 'ala ma sakhartali min khalqika wa satartanifi hiladika hatta ballaghtani-bini'matika-ilabaitika, waa'antani 'ala ada-i nusuki, fa-in kunta radita 'anni faz-dud 'anni ridan, wa illa fa-minal aana farda 'ani qabla an tan'a 'an baitika dari. Fa hadha awanu insirafi in azintali ghaira mustabdilin bika wa la bi-baitika, wa la raghibun 'anka wa la 'an baitika. Allahummafa-as-hebnil al 'afiyatafi badani wa sihatafi jismi wal 'ismata fi dini, wa ahsen munqalabi, warzuqni ta'ataka ma abqaitani, wajma' 1i balna khairai-dunyia wal akhirata, innaka 'ala kuli shai'in qadeer. "O Allah! I am your slave, son of your slave, son of your maid slave. You enabled me to mount what You subjected to my service of Your creation. You protected me in this land of Yours, until You, by Your grace, brought me to Your House. You helped me perform rites of Hajj. O Allah! If You are pleased with me, increase Your pleasure with me. Otherwise, grant me Your pleasure before I depart from Your House. O Allah, now is the time for me to depart, by Your leave, without changing (my attitude) toward You and Your House, nor turning away from You or Your House. O Allah, grant me health in my body, purity in my religion, bless my return, and help me to obey You until You cause me to live, and combine for me the good of this world and the world to come. You have power over all things."

Ash-Shafi'i said, "I like that when leaving the House of Allah, a pilgrim should stand by Al-Multazim, and then make the supplication mentioned in the above hadith."

Bukhari reported from Abu Hurairah that the Prophet (peace be upon him) said, "The space between my house and my pulpit is (raudah) one of the gardens of Paradise, and my pulpit is at my Fountain."

The Prophet (peace be upon him) used to go there, riding or on foot, every Saturday and offer a two rak'ah prayer. He advised others to do the same, saying, "Whoever makes ablutions at home and then goes and prays in the Mosque of Quba, he will have a reward like that of an 'Umrah." This was reported by Ahmad, Nasa'i, Ibn Majah, and Al-Hakim, who says it has a sound chain of narration.

Abu Hurairah reported that the Prophet (peace be upon him) said, "Verily, belief returns and comes back to Madinah as a snake returns and comes back to its hole (when in danger)."

At-Tabarani has reported from Abu Hurairah that the Prophet (peace be upon him) said, "Madinah is the dome of Islam, the abode of faith, the land of migration, and the dwelling place of what is lawful and unlawful."

'Umar reported that when things became very dear in Madinah and the people suffered hardship, the Prophet (peace be upon him) said (to the people), "Be patient (and of good cheer) and receive the happy news. I have blessed your measures, your Sa' and Mudd. So eat in groups together. One person's food shall be sufficient for two; two people' s for five; and food for four people shall be sufficient for five and six people. The blessings are upon the community. He who perseveres and is patient in its (i.e., of Madinah) times of hardship and difficulty, I shall be an intercessor and a witness for him on the Day of Judgement. And he who leaves it (i.e., Madinah) disliking what is therein (of hardships), Allah will replace him with someone better than him. Whoever intends evil against it, Allah will cause him to be dissolved (destroyed) like the salt is dissolved in water." This was reported by Bazzar with a sound chain of narration.

Aishah said, "Perfume the Ka'bah, because this is a part of purifying it." Ibn Az-Zubair used to perfume the entire interior of the Ka'bah. He used to burn one pound of incense in the Ka'bah daily, but on Friday, he burnt two pounds of incense.

Allah says in the Qur'an (22.25): "And any whose purpose therein is profanity or wrongdoing, them will We cause to taste of a most grievous penalty." Abu Daw'ud reported from Musa bin Badhan that he said, "I went to Ya'la bin Amayyah, who said, 'the Prophet (peace be upon him) said, "Hoarding food in the Sacred Mosque is committing an act of profanity." Bukhari in his At-Tarikh Al-Kabir reported from 'Umar that he said, "Hoarding food is a profane act."

Ahmad reported that Ibn 'Umar came to Ibn Az-Zubair who was sitting in Al-Hijr (The area attached to Ka'bah and also called Hijr Isma'il) and said, "O Ibn Az-Zubair! Be mindful of acts of profanity while in the Haram of Allah! I bear witness that I heard the Messenger of Allah (peace be upon him), saying, 'A man of Quraish shall violate its sanctity."' The words of another report are "a man from the Quraish will commit acts of profanity in it. His sins will be equivalent to the sins of humans and Jinns combined, if weighed against them. Be mindful that you are not that man."

Mujahid said that good deeds multiply (many fold) in Makkah as do the sins. Ahmad was once asked, "Are the sins recorded more than once?" He replied, "No, except in Makkah because of the sanctity of that city."

Bukhari and Muslim reported from 'Aishah that the Prophet (peace be upon him) said, "An army will attack the Ka'bah. When they reach a desert they will all be caused to be swallowed up by the earth, to the last man." 'Aishah asked, "O Messenger of Allah, how is that, because among them there may be some pious and good people and others who are not with them?" The Prophet (peace be upon him) said. "They will all be swallowed up by the earth, but then they will be restored to life (on the Judgment Day) according to their intentions."

Sa'id bin Al-Musayyib reported from Abu Hurairah that the Prophet (peace be upon him) said, "You should not undertake a special journey to visit any place other than the three Mosques: the Sacred Mosque of Makkah, this mosque of mine, and Al-Aqsa Mosque (of Jerusalem)." This is reported by Bukhari, Muslim, and Abu Daw'ud. In another natration the words are "For three mosques a special journey may be undertaken: The Sacred Mosque (Ka'bah), my mosque, and the mosque of Al-Quds (Jerusalem)."

Abu Dharr reported that he asked the Prophet (peace be upon him), "O Prophet of Allah, which mosque was built first on earth?" The Prophet (peace be upon him) replied, "The Sacred Mosque of Makkah." Abu Dharr again asked, "Which was next?" The Prophet (peace be upon him) said, "The Al-Aqsa Mosque." "How long was the period between them?" Abu Dharr asked. The Prophet (peace be upon him) said, "Forty years. Apart from these, offer your prayers anywhere when it is time to pray, although excellence is in praying in these mosques."

Traveling to these three mosques is prescribed because of their special position in Islam. Jabir reported that the Prophet (peace be upon him) said, "One prayer in this mosque of mine is better than 1,000 prayers offered anywhere else except the Sacred Mosque, and one prayer in the Sacred Mosque is better than a hundred thousand prayers in any other mosque." This was reported by Ahmad with a sound chain of authorities.

Anas bin Malik reported that the Prophet (peace be upon him) said, "Whoever prays forty prayers consecutively in my mosque without missing any of the obligatory prayer, he will be removed from Hell, from punishment, and from hypocrisy." This was reported by Ahmad and At-Tabarani with a sound chain. We read in various ahadith that a prayer offered in the AlAqsa mosque is five hundred times superior (in reward) to one offered in any other mosque, except the Sacred Mosque and the Mosque of the Prophet (in Madinah).

Aishah said, "Perfume the Ka'bah, because this is a part of purifying it." Ibn Az-Zubair used to perfume the entire interior of the Ka'bah. He used to burn one pound of incense in the Ka'bah daily, but on Friday, he burnt two pounds of incense.

Allah says in the Qur'an (22.25): "And any whose purpose therein is profanity or wrongdoing, them will We cause to taste of a most grievous penalty." Abu Daw'ud reported from Musa bin Badhan that he said, "I went to Ya'la bin Amayyah, who said, 'the Prophet (peace be upon him) said, "Hoarding food in the Sacred Mosque is committing an act of profanity." Bukhari in his At-Tarikh Al-Kabir reported from 'Umar that he said, "Hoarding food is a profane act."

Ahmad reported that Ibn 'Umar came to Ibn Az-Zubair who was sitting in Al-Hijr (The area attached to Ka'bah and also called Hijr Isma'il) and said, "O Ibn Az-Zubair! Be mindful of acts of profanity while in the Haram of Allah! I bear witness that I heard the Messenger of Allah (peace be upon him), saying, 'A man of Quraish shall violate its sanctity."' The words of another report are "a man from the Quraish will commit acts of profanity in it. His sins will be equivalent to the sins of humans and Jinns combined, if weighed against them. Be mindful that you are not that man."

Mujahid said that good deeds multiply (many fold) in Makkah as do the sins. Ahmad was once asked, "Are the sins recorded more than once?" He replied, "No, except in Makkah because of the sanctity of that city."

Bukhari and Muslim reported from 'Aishah that the Prophet (peace be upon him) said, "An army will attack the Ka'bah. When they reach a desert they will all be caused to be swallowed up by the earth, to the last man." 'Aishah asked, "O Messenger of Allah, how is that, because among them there may be some pious and good people and others who are not with them?" The Prophet (peace be upon him) said. "They will all be swallowed up by the earth, but then they will be restored to life (on the Judgment Day) according to their intentions."

Sa'id bin Al-Musayyib reported from Abu Hurairah that the Prophet (peace be upon him) said, "You should not undertake a special journey to visit any place other than the three Mosques: the Sacred Mosque of Makkah, this mosque of mine, and Al-Aqsa Mosque (of Jerusalem)." This is reported by Bukhari, Muslim, and Abu Daw'ud. In another natration the words are "For three mosques a special journey may be undertaken: The Sacred Mosque (Ka'bah), my mosque, and the mosque of Al-Quds (Jerusalem)."

Abu Dharr reported that he asked the Prophet (peace be upon him), "O Prophet of Allah, which mosque was built first on earth?" The Prophet (peace be upon him) replied, "The Sacred Mosque of Makkah." Abu Dharr again asked, "Which was next?" The Prophet (peace be upon him) said, "The Al-Aqsa Mosque." "How long was the period between them?" Abu Dharr asked. The Prophet (peace be upon him) said, "Forty years. Apart from these, offer your prayers anywhere when it is time to pray, although excellence is in praying in these mosques."

Traveling to these three mosques is prescribed because of their special position in Islam. Jabir reported that the Prophet (peace be upon him) said, "One prayer in this mosque of mine is better than 1,000 prayers offered anywhere else except the Sacred Mosque, and one prayer in the Sacred Mosque is better than a hundred thousand prayers in any other mosque." This was reported by Ahmad with a sound chain of authorities.

Anas bin Malik reported that the Prophet (peace be upon him) said, "Whoever prays forty prayers consecutively in my mosque without missing any of the obligatory prayer, he will be removed from Hell, from punishment, and from hypocrisy." This was reported by Ahmad and At-Tabarani with a sound chain. We read in various ahadith that a prayer offered in the AlAqsa mosque is five hundred times superior (in reward) to one offered in any other mosque, except the Sacred Mosque and the Mosque of the Prophet (in Madinah).

Ibn 'Abbas reported that the Prophet (peace be upon him) performed four 'Umrahs in his lifetime: 'Umrah of Hudaibiyah, one that he performed to make up for another missed 'Umrah, a third that he performed going forth from Al-Ji'rannah, and the fourth he combined with his Hajj. This was reported by Ahmad, Abu Daw'ud and Ibn Majah, with a sound chain of authorities.

According to the Hanafi school and Malik, 'Umrah is a sunnah, as described in this hadith reported from Jabir who said, "The Prophet (peace be upon him) was once asked about 'Umrah, and whether it was obligatory (wajib), to which he replied, 'No, it is not, but it is better if you perform it."' This was reported by Ahmad and Tirmidhi who consider this a sound hadith.

The Shafi'i school, and Ahmad hold it to be obligatory (fard) in the light of the words of Allah (Qur'an 2.196) "And complete the Hajj and 'Umrah in the service of Allah." In the above verse 'Umrah is mentioned along with Hajj, which is obligatory, which means 'Umrah must likewise be obligatory, even though the former is preferable.

The author of Fath ul 'Alam says, "On this subject no decision can be made on the basis of ahadith." Tirmidhi has reported that Ash-Shafi'i said, "There is no evidence concerning 'Umrah; it is only a supererogatory act of worship."

The majority of scholars is of the opinion that 'Umrah may be performed any time during the year. Abu Hanifah, however, is of the opinion that it is disliked to perform 'Umrah on five days: the Day of 'Arafah, the Day of Nahr (the 10th of Dhul-Hijjah), and the three days of Tashriq (11th, 12th, and 13th of Dhul-Hijjah).

Abu Yusuf considers it disliked on the Day of 'Arafah, and during the three following days. All of them, however, agree on the permissibility of performing 'Umrah during the months of Hajj.

Bukhari has reported from 'Ikrimah bin Khalid that he said, "I asked Abdullah bin 'Umar about performing 'Umrah before Hajj, whereupon he said, 'There is no harm in doing so, because the Prophet (peace be upon him) himself performed 'Umrah before the Hajj."'

Jabir reported that 'Aishah's menstruation started while she was performing Hajj, but she performed all the rites of Hajj except tawaf around Ka'bah. When her period ended and she was clean, she performed the tawaf, and said, "O Prophet of Allah! Everyone has performed Hajj and 'Umrah together, but I have performed Hajj only." Thereupon the Prophet (peace be upon him) commanded her brother Abdur Rahman to accompany her to Tan'im (in order to perform 'Umrah). So she performed 'Umrah right after Hajj in the month of Dhul-Hijjah. The best time to perform 'Umrah is during the month of Ramadan.

Aishah said, "Perfume the Ka'bah, because this is a part of purifying it." Ibn Az-Zubair used to perfume the entire interior of the Ka'bah. He used to burn one pound of incense in the Ka'bah daily, but on Friday, he burnt two pounds of incense.

Allah says in the Qur'an (22.25): "And any whose purpose therein is profanity or wrongdoing, them will We cause to taste of a most grievous penalty." Abu Daw'ud reported from Musa bin Badhan that he said, "I went to Ya'la bin Amayyah, who said, 'the Prophet (peace be upon him) said, "Hoarding food in the Sacred Mosque is committing an act of profanity." Bukhari in his At-Tarikh Al-Kabir reported from 'Umar that he said, "Hoarding food is a profane act."

Ahmad reported that Ibn 'Umar came to Ibn Az-Zubair who was sitting in Al-Hijr (The area attached to Ka'bah and also called Hijr Isma'il) and said, "O Ibn Az-Zubair! Be mindful of acts of profanity while in the Haram of Allah! I bear witness that I heard the Messenger of Allah (peace be upon him), saying, 'A man of Quraish shall violate its sanctity."' The words of another report are "a man from the Quraish will commit acts of profanity in it. His sins will be equivalent to the sins of humans and Jinns combined, if weighed against them. Be mindful that you are not that man."

Mujahid said that good deeds multiply (many fold) in Makkah as do the sins. Ahmad was once asked, "Are the sins recorded more than once?" He replied, "No, except in Makkah because of the sanctity of that city."

Bukhari and Muslim reported from 'Aishah that the Prophet (peace be upon him) said, "An army will attack the Ka'bah. When they reach a desert they will all be caused to be swallowed up by the earth, to the last man." 'Aishah asked, "O Messenger of Allah, how is that, because among them there may be some pious and good people and others who are not with them?" The Prophet (peace be upon him) said. "They will all be swallowed up by the earth, but then they will be restored to life (on the Judgment Day) according to their intentions."

Sa'id bin Al-Musayyib reported from Abu Hurairah that the Prophet (peace be upon him) said, "You should not undertake a special journey to visit any place other than the three Mosques: the Sacred Mosque of Makkah, this mosque of mine, and Al-Aqsa Mosque (of Jerusalem)." This is reported by Bukhari, Muslim, and Abu Daw'ud. In another natration the words are "For three mosques a special journey may be undertaken: The Sacred Mosque (Ka'bah), my mosque, and the mosque of Al-Quds (Jerusalem)."

Abu Dharr reported that he asked the Prophet (peace be upon him), "O Prophet of Allah, which mosque was built first on earth?" The Prophet (peace be upon him) replied, "The Sacred Mosque of Makkah." Abu Dharr again asked, "Which was next?" The Prophet (peace be upon him) said, "The Al-Aqsa Mosque." "How long was the period between them?" Abu Dharr asked. The Prophet (peace be upon him) said, "Forty years. Apart from these, offer your prayers anywhere when it is time to pray, although excellence is in praying in these mosques."

Traveling to these three mosques is prescribed because of their special position in Islam. Jabir reported that the Prophet (peace be upon him) said, "One prayer in this mosque of mine is better than 1,000 prayers offered anywhere else except the Sacred Mosque, and one prayer in the Sacred Mosque is better than a hundred thousand prayers in any other mosque." This was reported by Ahmad with a sound chain of authorities.

Anas bin Malik reported that the Prophet (peace be upon him) said, "Whoever prays forty prayers consecutively in my mosque without missing any of the obligatory prayer, he will be removed from Hell, from punishment, and from hypocrisy." This was reported by Ahmad and At-Tabarani with a sound chain. We read in various ahadith that a prayer offered in the AlAqsa mosque is five hundred times superior (in reward) to one offered in any other mosque, except the Sacred Mosque and the Mosque of the Prophet (in Madinah).

Ibn 'Abbas reported that the Prophet (peace be upon him) performed four 'Umrahs in his lifetime: 'Umrah of Hudaibiyah, one that he performed to make up for another missed 'Umrah, a third that he performed going forth from Al-Ji'rannah, and the fourth he combined with his Hajj. This was reported by Ahmad, Abu Daw'ud and Ibn Majah, with a sound chain of authorities.

According to the Hanafi school and Malik, 'Umrah is a sunnah, as described in this hadith reported from Jabir who said, "The Prophet (peace be upon him) was once asked about 'Umrah, and whether it was obligatory (wajib), to which he replied, 'No, it is not, but it is better if you perform it."' This was reported by Ahmad and Tirmidhi who consider this a sound hadith.

The Shafi'i school, and Ahmad hold it to be obligatory (fard) in the light of the words of Allah (Qur'an 2.196) "And complete the Hajj and 'Umrah in the service of Allah." In the above verse 'Umrah is mentioned along with Hajj, which is obligatory, which means 'Umrah must likewise be obligatory, even though the former is preferable.

The author of Fath ul 'Alam says, "On this subject no decision can be made on the basis of ahadith." Tirmidhi has reported that Ash-Shafi'i said, "There is no evidence concerning 'Umrah; it is only a supererogatory act of worship."

The majority of scholars is of the opinion that 'Umrah may be performed any time during the year. Abu Hanifah, however, is of the opinion that it is disliked to perform 'Umrah on five days: the Day of 'Arafah, the Day of Nahr (the 10th of Dhul-Hijjah), and the three days of Tashriq (11th, 12th, and 13th of Dhul-Hijjah).

Abu Yusuf considers it disliked on the Day of 'Arafah, and during the three following days. All of them, however, agree on the permissibility of performing 'Umrah during the months of Hajj.

Bukhari has reported from 'Ikrimah bin Khalid that he said, "I asked Abdullah bin 'Umar about performing 'Umrah before Hajj, whereupon he said, 'There is no harm in doing so, because the Prophet (peace be upon him) himself performed 'Umrah before the Hajj."'

Jabir reported that 'Aishah's menstruation started while she was performing Hajj, but she performed all the rites of Hajj except tawaf around Ka'bah. When her period ended and she was clean, she performed the tawaf, and said, "O Prophet of Allah! Everyone has performed Hajj and 'Umrah together, but I have performed Hajj only." Thereupon the Prophet (peace be upon him) commanded her brother Abdur Rahman to accompany her to Tan'im (in order to perform 'Umrah). So she performed 'Umrah right after Hajj in the month of Dhul-Hijjah. The best time to perform 'Umrah is during the month of Ramadan.

The Prophet said, "If somebody manumits a Muslim slave, Allah will save from the Fire every part of his body for freeing the corresponding parts of the slave's body, even his private parts will be saved from the Fire) because of freeing the slave's private parts."

A man came to Allah's Apostle and said, "I am ruined!" The Prophet said to him, "What is the matter?" He said, "I have done a sexual relation with my wife (while fasting) in Ramadan." The Prophet said to him, "Can you afford to manumit a slave?" He said, "No." The Prophet said, "Can you fast for two successive months?" He said, "No." The Prophet said, "Can you feed sixty poor persons?" He said, "No." Then an Ansari man came with an Irq (a big basket full of dates). The Prophet said (to the man), "Take this (basket) and give it in charity." That man said, "To poorer people than we, O Allah's Apostle? By Him Who has sent you with the Truth! There is no house in between the two mountains (of the city of Medina) poorer than we." So the Prophet said (to him), "Go and feed it to your family."

I went to Allah's Apostle along with a group of people from (the tribe of) Al-Ash'ari, asking for mounts. The Prophet said, "By Allah, I will not give you anything to ride, and I have nothing to mount you on." We stayed there as long as Allah wished, and after that, some camels were brought to the Prophet and he ordered that we be given three camels. When we set out, some of us said to others, "Allah will not bless us, as we all went to Allah's Apostle asking him for mounts, and although he had sworn that he would not give us mounts, he did give us." So we returned to the Prophet; and mentioned that to him. He said, "I have not provided you with mounts, but Allah has. By Allah, Allah willing, if I ever take an oath, and then see that another is better than the first, I make expiation for my (dissolved) oath, and do what is better and make expiation."

the same narration above (i.e. 709), "I make expiation for my dissolved oath, and I do what is better, or do what is better and make expiation."

(The Prophet) Solomon said, "Tonight I will sleep with (my) ninety wives, each of whom will get a male child who will fight for Allah's Cause." On that, his companion (Sufyan said that his companion was an angel) said to him, "Say, 'If Allah will (Allah willing).' " But Solomon forgot (to say it). He slept with all his wives, but none of the women gave birth to a child, except one who gave birth to a halfboy. Abu Huraira added: The Prophet said, "If Solomon had said, 'If Allah will' (Allah willing), he would not have been unsuccessful in his action, and would have attained what he had desired." Once Abu Huraira added: Allah's Apostle said, "If he had accepted."

Jabir said: An Ansari man made his slave a Mudabbar and he had no other property than him. When the Prophet heard of that, he said (to his companions), "Who wants to buy him (i.e., the slave) for me?" Nu'aim bin An-Nahham bought him for eight hundred Dirhams. I heard Jabir saying, "That was a coptic slave who died in the same year."

A man came to the Prophet and said, "I am ruined!" The Prophet said, "What is the matter with you?" He said, "I had sexual relation with my wife (while I was fasting) in Ramadan." The Prophet said, "Have you got enough to manumit a slave?" He said, "No." The Prophet said, "Can you fast for two successive months?" The man said, "No." The Prophet said, "Can you feed sixty poor persons?" The man said, "No." Then the Prophet said to him, "Sit down," and he sat down. Afterwards an 'Irq, i.e., a big basket containing dates was brought to the Prophet and the Prophet said to him, "Take this and give it in charity." The man said, "To poorer people than we?" On that, the Prophet smiled till his premolar teeth became visible, and then told him, "Feed your family with it." (See Hadith No. 157, Vol 3)