The Rites of Pilgrimage

He said that a man asked God’s messenger to describe a pilgrim, and he replied, “Unkempt and unperfumed." Another got up and asked which part of the pilgrimage was most excellent, and he replied, “Raising the voice in the <i>talbiya</i> and shedding the blood of sacrificial victims." Another got up and asked the meaning of <i>sabil</i> (This refers to the words translated "those who can afford the journey" in Qur’an 3:97, quoted above in ’All’s tradition), and he replied, “Provisions and a riding-beast." It is transmitted in <i>Sharh as-sunna</i>, and Ibn Majah transmitted it in his <i>Sunan</i> without mentioning the last section.

Abu Razln al-‘Uqaili told that he went to the Prophet (ﷺ) and said, “Messenger of God, my father is a very old man who is unable to perform the <i>hajj</i> and the <i>‘umra</i>, or to ride." He replied, “Perform them both on behalf of your father." Tirmidhi, Abu Dawud and Nasa’i transmitted it, Tirmidhi saying this is a <i>hasan sahih</i> tradition.

Ibn ‘Abbas told that God's messenger heard a man say, “<i>Labbaik</i> on behalf of Shubruma." He asked who Shubruma was, and the man replied, “A brother of mine," or “a relative of mine." He asked whether he had performed the pilgrimage on his own behalf, and when he replied that he had not, he said, “Perform the pilgrimage on your own behalf, then perform it on behalf of Shubruma." Shafi'i, Abu Dawud and Ibn Majah transmitted it.

He said that God’s messenger appointed al-‘Aqiq as the place where the people of the east should put on the <i>ihram</i>. Tirmidhi and Abu Dawud transmitted it.

‘A’isha said that God's messenger appointed Dhat ‘Irq as the place where the people of al-‘Iraq should put on the ihram. Abu Dawud and Nasa’i transmitted it.

Umm Salama said she heard God's messenger say, “If anyone puts on the ihram for a <i>hajja</i> or an <i>‘umra</i> from the Aqsa mosque to the sacred mosque, his former and latter sins will be forgiven him," or, “he will be guaranteed paradise." Abu Dawud and Ibn Majah transmitted it.

Ibn ‘Abbas said that the people of the Yemen used to perform the pilgrimage without bringing provisions, declaring that they put their trust in God; and when they came to Mecca they begged from the people. So God most high sent down, “And bring provisions, but the best provision is piety.’’(Qur’an 2:197) Bukhari transmitted it.

‘A’isha said that she asked God’s messenger whether jihad was incumbent on women, and he replied, “Yes, jihad which does not include fighting is incumbent on them. It is the <i>hajj</i> and the <i>‘umra</i>.” Ibn Majah transmitted it.

Abu Umama reported God’s messenger as saying, “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.” Darimi transmitted it.

Abu Huraira reported the Prophet (ﷺ) as saying, “Those who perform the <i>hajj</i> and those who perform the <i>'umra</i> are people who have come to visit God. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.” Ibn Majah transmitted it.

He said that he heard God’s messenger say, “Those who visit God are three classes:

The warrior, the one who performs the <i>hajj</i>, and the one who performs the <i>‘umra</i>.” Nasa’i and Baihaqi, in <i>Shu'ab al-iman</i>, transmitted it.

Ibn ‘Umar reported God’s messenger as saying, “When you meet one who has performed the pilgrimage, greet him, shake hands with him and tell him to ask forgiveness for you before he enters his house, for he has been forgiven.” Ahmad transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone goes out to perform <i>hajj</i> or <i>'umra</i>, or to fight with infidels, and dies on the way, God will record for him the reward of him who fights with infidels, him who performs the <i>hajj</i> and him who performs the <i>'umra</i>.” Baihaqi transmitted it in <i>Shu'ab al-iman</i>.

‘A’isha said :

I used to perfume God’s messenger with a perfume containing musk preparatory to his entering the sacred state before he put on the <i>ihram</i>, and when he put off the <i>ihram</i>, before he made the circuits round the House. I still seem to see the glistening of the perfume where the hair was parted on God’s messenger’s head while he was wearing the ihram. Bukhari and Muslim.

Ibn ‘Umar said that he heard God’s messenger say when with his hair matted he raised his voice in the <i>talbiya</i>, “<i>Labbaik</i>, O God, </i>labbaik labbaik</i>; You have no partner; <i>labbaik</i>; praise and grace are Your, and the dominion; You have no partner,” saying nothing more than these words. Bukhari and Muslim.

He said that when God’s messenger put his foot in the stirrup and his she-camel stood up with him on its back, he raised his voice in the <i>talbiya</i> from the mosque of Dhul Hulaifa. Bukhari and Muslim.

Abu Sa'id al-Khudri said:

We went out with God’s messenger crying aloud (<i>talbiya,/i>) at the pilgrimage. Muslim transmitted it.

Anas said:

I was riding behind Abu Talha, and the people were crying aloud for both of them, the <i>hajj</i> and the <i>‘umra</i>. Bukhari transmitted it.

‘A’isha said:

We went out with God’s messenger in the year of the Farewell Pilgrimage, some of us raising our voices in the i>talbiya</i> for an <i>‘umra</i>, some for <i>hajj</i> and <i>‘umra</i>, and others for the <i>hajj</i>, but God’s messenger raised his voice in the <i>talbiya</i> for the <i>hajj</i>. Those who did it for an <i>'umra</i> took off the ihram, but those who did it for the <i>hajj</i>, or who combined the <i>hajj</i> and the <i>‘umra</i> did not remove the <i>ihram</i> till the day of sacrifice. Bukhari and Muslim.

Ibn ‘Umar said that at the Farewell Pilgrimage God’s messenger performed the <i>‘umra</i> first and the <i>hajj</i> later (The phrase used is <i>tamata'a bil-’umra ilal-hajj</i> which indicates gaining the advantage of the <i>‘umra</i> and waiting till the time for the <i>hajj</i> comes without requiring to wear the <i>ihram</i> during the intervening period. It is a difficult phrase to translate, and therefore one can only indicate its general meaning in a translation), raising his voice in the talbiya first for the <i>'umra</i> and afterwards for the <i>hajj</i>. Bukhari and Muslim.