Explanation of chapters from the Book of Hajj in *Zad al-Mustaqni'*

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
It has been mentioned previously that the author (may Allah have mercy on him) stated that it is recommended to enter Makkah from its upper part, because the Prophet (peace and blessings be upon him) entered it from its upper part. The scholars differed on whether this entry was intentional or happened by chance. Some said it was intentional, and that if a person comes from the west of Makkah, he should go around Makkah until he enters from the east. Others said that it happened by chance because it was easier for him (peace and blessings be upon him) to enter that way. This is not far-fetched, and this opinion is closer to the truth than the first one. We also say that one enters the mosque from the Gate of Banu Shaybah, which is well known. The same discussion applies to entering Makkah from its upper part: whether it is intentional or happened by chance. If we say it is intentional, then a person would go around the mosque until he is opposite this gate and enter from there. If we say it is not intentional but happened by chance, then it is not prescribed. It has been mentioned previously that when a person enters the house, he circumambulates in the state of *idtibaa'* (unveiling the right shoulder). *Idtibaa'* is placing the middle of his cloak under his right shoulder and its two ends on his left shoulder. The wisdom behind this is to display strength and vitality, because this is more invigorating for a person than if he were wrapped up in his cloak. Before this wisdom, the wisdom is that the Messenger (peace and blessings be upon him) did it, which is sufficient for us. But why did he do it? Because it indicates vitality, strength, and endurance.
He circumambulates in the state of *idtibaa'*. He says: The last point we reached was: The one performing *'Umrah* begins with the Tawaf of *'Umrah*. This is the beginning of tonight's lesson. The one performing *'Umrah* begins with the Tawaf of *'Umrah*. This includes the one performing *'Umrah* as part of *Tamattu'* and the one performing a standalone *'Umrah*. The one performing a standalone *'Umrah* is the one who performs *'Umrah* in any month of the year. The one performing *'Umrah* as part of *Tamattu'* is the one who performs *'Umrah* in the months of Hajj with the intention of performing Hajj in that same year. This is the one performing *Tamattu'*. If he performs *'Umrah* in the months of Hajj and does not intend to perform Hajj, but then decides to perform Hajj afterwards, he is not one performing *Tamattu'*, but rather one performing *'Umrah*. Our statement that "the one performing *'Umrah* begins with the Tawaf of *'Umrah*" implies that he does not pray the greeting of the mosque (*Tahiyyat al-Masjid*), and this is correct. If a person enters the Sacred Mosque for Tawaf, the Tawaf suffices him from the greeting of the mosque. If he enters it for prayer, or dhikr, or recitation, or something similar, he prays two rak'ahs, just as he would if he entered any other mosque. He says: And the one combining (*Qarin*) and the one performing Hajj alone (*Mufrid*) perform the Tawaf of Arrival. This means the *Qarin* and the *Mufrid* perform the Tawaf of Arrival. This is not obligatory; I mean the Tawaf of Arrival. The evidence for this is the hadith of 'Urwah ibn al-Muththir, who came to the Prophet (peace and blessings be upon him) while he was praying Fajr in Muzdalifah. He informed him that he had not left a mountain without standing at it. The Prophet (peace and blessings be upon him) said: and did not mention the Tawaf of Arrival. This indicates that it is not obligatory.
It is called the Tawaf of Arrival because it is performed upon a person's arrival in Makkah. For this reason, a person should begin with it before anything else, before he sets up his camp. The Prophet (peace and blessings be upon him), when he entered Makkah, would proceed to the House, dismount his mount, and perform Tawaf. However, if this is difficult for a person, and he wants to go to his place of residence and set up his camp, there is no blame on him. The issue is based solely on it being a recommended practice (*Sunnah*).
He says: He should be opposite the Black Stone with his entire body. "Be opposite" means to be aligned with it. The Black Stone is the one in the southeastern corner of the Ka'bah. It is described as black because of its blackness. It is a mistake to say "the Blessed Stone" (*al-Hajar al-Mu'adhdam*), for this is an innovated name. Its name is the Black Stone. It is reported from the Prophet (peace and blessings be upon him) that he said: If the hadith is authentic, there is no wonder in it being descended from Paradise. If it is not authentic—and it is closer to the truth that it is weak—then there is no problem with it.
He says: And he should be opposite the Black Stone with his entire body. His statement: "with his entire body" means with his whole body. He must be opposite the stone with his entire body. If he stands in front of the stone and part of his body is outside the line of the stone, his Tawaf is not valid. He must be opposite the Black Stone with his entire body. The author's statement indicates that it is not permissible to move forward toward the Yemeni Corner. One should begin from the Black Stone, for if one does this, it is an innovation, because the Prophet (peace and blessings be upon him) began the Tawaf from the Black Stone. For you to move forward in front of the Messenger (peace and blessings be upon him) and begin before the Black Stone is from the innovations and from excessive strictness in the religion of Allah. It is not permissible for a person to take a single step before the Black Stone, but rather he should begin from the Black Stone. However, it must be noted that he must be opposite it with his entire body. For this reason, he said "be opposite the Black Stone with his entire body." And he should touch it. "Touch it" means to wipe it with his hand. This is the touching (*istilam*). Touching everything is according to its nature. So touching money from the buyer means receiving it by hand. But touching the Black Stone or the Yemeni Corner means wiping it, due to the action of the Prophet (peace and blessings be upon him). A hadith has been reported that is not authentic from the Prophet (peace and blessings be upon him): This hadith is not authentic from the Prophet (peace and blessings be upon him), but it was mentioned from Ibn 'Abbas as his own statement. Ibn 'Abbas (may Allah be pleased with them both) is known for taking from the Isra'iliyyat (Jewish and Christian traditions), so his statement in such matters is not relied upon, because the scholars mentioned as a condition for a report to be considered *Marfu'* (attributed to the Prophet) when reported by a Companion, that the Companion should not be known for taking from the Children of Israel.
He says: And he should kiss it, because it is established from the Prophet (peace and blessings be upon him) that he used to kiss it. But does he kiss it out of love for it because it is a stone, or out of reverence for Allah (Mighty and Majestic)? The latter, without a doubt. Not out of love for it as a stone, and not for seeking blessing (*tabarruk*) from it either, as some ignorant people do by wiping their hand on the Black Stone and then wiping their body with it, or wiping the Black Stone and then spreading it on their body, or wiping with the Black Stone and then wiping their small children with it for the sake of seeking blessing from it. This is from the innovations, and it is a type of shirk (associating partners with Allah). For this reason, the Commander of the Faithful, 'Umar ibn al-Khattab, kissed the Black Stone and said: It is a stone among stones, and if I had not seen the Prophet (peace and blessings be upon him) kissing you, I would not have kissed you. By this, he (may Allah be pleased with him) indicated that it is merely an act of worship and following the Messenger (peace and blessings be upon him). We saw the Prophet (peace and blessings be upon him) kissing it, so we kissed it, but we know that we kiss it out of reverence for Allah (Mighty and Majestic) and love for Him. And the Madman of Layla said: "I passed by the houses, the houses of Layla, I kissed this wall and this wall, and it is not the love of the houses that has captivated my heart, but the love of the one who dwells in the houses". So this Madman, he is mad with the madness of love, he passes by her houses, he comes to her house and kisses it wall by wall, he says: it is not the love of the houses that has captivated my heart, but the love of the one who dwells in the houses.
So when a person loves someone, he loves their dwelling and loves being close to them. Therefore, our kissing of the Black Stone is out of love for Allah (Mighty and Majestic), reverence for Him, and love for being close to Him (Glorified and Exalted is He).
The text states: "He should align himself with the Black Stone in its entirety, touch it, and kiss it. If it is difficult, he should kiss his hand". This means that after touching it, if it is difficult—meaning if touching and kissing is difficult—he should touch it with his hand and kiss his hand. This is why it says "kiss his hand," meaning after he has touched and wiped it, not that he kisses his hand without wiping or touching it. If touching is difficult, he should point to it. And if he points to it, he does not kiss it. All these attributes are reported from the Prophet (peace and blessings be upon him), and they are ranked according to ease. The highest is touching and kissing, then touching without kissing if kissing is difficult, but he touches and kisses both hands. Then pointing if touching with the hand is not possible. In this case, there is no kissing. The ranks... the ranks are three: the highest is touching and kissing, then touching without kissing but kissing the hand, then pointing without kissing, because there is no kissing with pointing, since your hand has not touched the stone to kiss it. If it is difficult, he points to it and says what was reported, meaning what was reported from the Prophet (peace and blessings be upon him). And the one who begins the tawaf says, "In the name of Allah, and Allah is the Greatest. O Allah, in faith in You, and affirmation of Your Book, and fulfillment of Your covenant, and following the Sunnah of Your Prophet Muhammad (peace and blessings be upon him)," just as Ibn 'Umar used to say that. As for the other rounds, he says the takbir every time he aligns with the stone, saying the takbir following the Messenger of Allah (peace and blessings be upon him). It remains to be said how the pointing is done? Is the pointing as the common people do, pointing to it as if pointing in prayer? That is, raising the hands like this, "Allah is the Greatest"? No, the pointing is with the right hand, just as the wiping is done with the right hand. He points, but does he point while walking, with the stone on his left? Or does he face it? It is reported from 'Umar (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said to him: , he said: , and this is the apparent view that when pointing, he faces it, because this pointing takes the place of touching and kissing, and touching and kissing necessarily involves the person facing it. The apparent view is that he faces it, but if it is also difficult due to the heavy crowd, there is no blame on him if he points while walking and says what was reported. The stone has two sunnahs: a practical sunnah and a verbal sunnah.
It says: "And he places the House on his left". When he performs tawaf, he places the House on his left, because the Prophet (peace and blessings be upon him) performed tawaf like this, meaning he placed the House on his left. And he said: . This is the evidence. The reasoning is that when a person stands in front of the stone, he will turn away. And the Prophet (peace and blessings be upon him) encouraged giving precedence to the right. And if he turns away now, does he turn to the right or to the left? To the right. And if he turns to the right, it necessitates that the Ka'bah be on his left. Good. Also, the door of the Ka'bah is in the east, and the door is the face of the Ka'bah, and behind it is the back of the Ka'bah. So if he turns to his right and places the Ka'bah on his left, he has given precedence to the face of the Ka'bah over its back. This is a second aspect, and it is a suitable wisdom, without doubt. In a third aspect, the movement, when the House is placed on the left, relies on the right on the left. If he turns like this, the right relies on the left, so this is preferable, that the right relies on the left and is elevated over the left, unlike if the left relied on the right, in which case the left would be the higher one. In a fourth wisdom mentioned by some scholars, he said: The heart is on the left. The heart is on the left, and it is the house of the exaltation of Allah (Mighty and Majestic), the place of exaltation, the place of exaltation of Allah (Mighty and Majestic) and His love. So it became appropriate to place the House on his left to bring the place of the remembrance of Allah and His worship and exaltation closer to the exalted House, to the exalted House, so that the heart faces the House when the Ka'bah is on his left. These are four matters. What is the highest for us? Following the Sunnah. This is the highest. But why did the Messenger do it this way? We say to him these four aspects. Yes.
It says: And he performs tawaf seven times. "Performs tawaf" means he moves back and forth in a circle around the Ka'bah, as the Prophet (peace and blessings be upon him) did, and seven complete times. Complete, not less. So if he misses even one step from the beginning or the end, it is not valid, just as if he misses something from the four-rak'ah prayer, or the three-rak'ah, or the two-rak'ah, it is not valid. He must perform tawaf seven times.
It says: The one who is far away runs in this tawaf three times, then walks four times. "The one who is far away," the scholars said: he is the one who entered ihram from far away from Makkah, from the miqat or less than that if it is far. For example, the one who entered ihram from al-Qarn al-Manazil, or Yalamlam, or Dhat 'Irq, or al-Juhfah, he runs. And the one who entered ihram from Dhu al-Hulayfah, he runs all the more so because it is farther. And the one who entered ihram less than that but is considered far from Makkah, he runs, even if he is from the people of Makkah and entered Makkah and entered ihram from a far place, he runs in this tawaf. In this, the one referred to is the Tawaf al-Qudum (arrival tawaf).