Saa’i between Safa and Marwah
After completing the tawaaf around the Ka’abah the muhrim should go out to the Mas’aa (place for saa’i) and when he comes near to Safa’ he should recite:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ
“Verily, Safa and Marwah are of the Symbols of Allah,”
And he should say:
أَبْدَأُ بِمَا بَدَأَ اللهُ بِهِ
Abda’u bima bada’a Allahu bih
“I start with that with which Allah started.”
Then he should climb Safa until he can see the Ka’abah, then he should face it and raise his hands and praise Allah, and make du’a as he wishes. The Prophet salAllahu ‘alayhi wa sallam used to say:
لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ ، أَنْجَزَ وَعْدَهُ ، وَنَصَرَ عَبْدَهُ ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ
Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer. Laa ilaaha ill-Allah wahdah, anjaza wa’dah, wa nasara ‘abdah, wa hazamaa al-ahzaaba wahdah
“There is no god but Allah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things. There is no god but Allah alone; he fulfilled His promise, granted victory to His slave, and defeated the confederates alone.” [Muslim, 1218]
He should repeat that three times, and make du’a in between. He should recite this dhikr then make du’a, then recite it again and make du’a, and recite it a third time, then come down to Marwah, and not make du’a after the third time.
When he reaches the green marker he should run as quickly as he can without disturbing anyone, because it was proven that the Prophet salAllahu ‘alayhi wa sallam did saa’i between Safa and Marwah, and he said, “The river bed is not crossed except with vigor.” [Ibn Maajah and classed as saheeh by al-Albaani]. The river bed [it was a dried river bed in the time of the Prophet] is the area between the two green markers that stand there now.
When he reaches the second green marker, he should walk normally until he reaches Marwah. He should climb up it and turn to face the qiblah, and raise his hands and say what he said at Safa. Then he should come down from Marwah and head for Safa, walking in the place of walking and running in the place of running. When he reaches Safa he should do what he did the first time, and the same when he goes back to Marwah until he has completed seven circuits; going from Safa’ to Marwah is one circuit, and coming back from Marwah to Safa is another circuit. During his saa’i he can say whatever he likes or dhikr and du’a, and recite Qur’an.
The ayah: “Verily, Safa and Marwah are of the Symbols of Allah,” [al-Baqarah 2:158] should be recited by the pilgrim who wants to perform saa’i when he approaches Safa at the beginning of saa’i only. It is not mustahabb to repeat it every time he approaches Safa and Marwah, as some people do.
The pilgrim who is doing Tamattu’ should do saa’i for ‘Umrah; those who are doing Ifraad and Qiraan should do saa’i for Hajj, and they may delay it until after Tawaaf al-Ifaadah.
Originally published at this link.
Men Shave or Cut their Hair
When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet salAllahu ‘alayhi wa sallam made du’a three times for those who shaved their heads and once for those who cut their hair. [Muslim, 1303]
But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet salAllahu ‘alayhi wa sallam commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah.
Women Cut their Hair
Women do not have to shave their heads; rather for them cutting the hair is prescribed. It is essential to shorten all of the hair, according to the correct opinion. This is the view of the Maalikis and Hanbalis. If she has braids, she should remove a little from the end of each braid. Otherwise, she should gather her hair and cut something from the ends of all of it. What is recommended (mustahabb) is to remove a fingertip’s length, but less than that may be removed because no specific amount is mentioned in the texts.
How much should she cut off? It was narrated from Ibn ‘Umar radhiAllahu ‘anhu that he said: The length of a fingertip. Ibn Habeeb narrated from Maalik that it should be the length of a fingertip or a little more or a little less. Maalik said: In our view, there is no specific amount, and whatever she cuts off is acceptable, but it is essential to cut something from all of the hair, whether it is long or short.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (3/196): Any amount that is cut from it is acceptable. Ahmad said: She should cut off a fingertip’s length. This is also the view of Ibn ‘Umar, ash-Shafa‘i, Ishaq, and Abu Thawr. This may be understood as meaning that it is mustahabb, because of the words of Ibn ‘Umar.
He also said (3/226): A woman should cut a fingertip’s length from her hair. What is meant by the fingertip is the end of the finger, from the highest knuckle. What is prescribed for women is to cut the hair, not to shave the head, and there is no difference of opinion concerning that.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (7/329), “A woman should cut a fingertip’s length from her hair” refers to the top of the finger. In other words, a woman should take hold of her braids, if she has braids or the ends of her hair, if she does not have braids, and trim the length of a fingertip from it. That is approximately two centimeters. With regard to what is common among women, which is wrapping the end of the hair around the finger then cutting it, that is not correct.
Based on that, a woman who cut only one lock of her hair has not cut it in the manner required. What she must do now is cut her hair in the manner we have described, but there is no penalty on her for what she may have done previously of things that are forbidden in ihraam.
Women do not have to change their clothes before cutting the hair, because it is not haraam for them to wear ordinary clothes when in ihraam; rather they are only forbidden to wear the niqab and gloves.
Originally posted at this link.
With these actions, the ‘Umrah of the one who is doing Tamattu’ is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.
Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-‘Aqabah and shaving their heads or cutting their hair.
Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu’l-Hijjah, the one who is doing Tamattu’ should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for ‘Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say,
Labbayk Allahumma Hajjan
“Here I am, O Allah, for Hajj.”
If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, “If I am prevented then my exiting ihraam is where I am prevented.” If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-‘Aqabah on the day of ‘Eid.
Originally published at this link.