Narrated Safwan bin Ya’la bin Umaiya from his father who said:
“A man came to the Prophet (sallallaahu `alayhi wasallam) while he was at Ji’rana. The man was wearing a cloak which had traces of Khaluq or Sufra (a kind of perfume). The man asked (the Prophet (sallallaahu `alayhi wasallam)), ‘What do you order me to perform in my ‘Umra?’ So, Allah inspired the Prophet (sallallaahu `alayhi wasallam) divinely and he was screened by a place of cloth. I wished to see the Prophet (sallallaahu `alayhi wasallam) being divinely inspired. ‘Umar (radiallaahu `anhu) said to me, ‘Come! Will you be pleased to look at the Prophet (sallallaahu `alayhi wasallam) while Allah is inspiring him?’ I replied in the affirmative. ‘Umar (radiallaahu `anhu) lifted one corner of the cloth and I looked at the Prophet (sallallaahu `alayhi wasallam) 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 (sallallaahu `alayhi wasallam) 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). “
It happened a number of times in the life of the Prophet (sallallaahu `alayhi wasallam) that he got revelation about a certain matter instantly. This incident is one of those. And it proves that the Prophet (sallallaahu `alayhi wasallam) didn’t know everything, he didn’t know the unseen except whatever Allah revealed to him.
Coming to the statement “perform in your `Umrah what you perform in your Hajj”, it means perform Tawaaf and Sa`ee. It’s a general statement, but the implication is specific. It doesn’t mean that the Prophet (sallallaahu `alayhi wasallam) asked him to start doing the rituals of Hajj for his `Umrah (radiallaahu `anhu). Also, the things forbidden in Ihraam for Hajj are also forbidden in Ihraam for `Umrah, including perfume, intercourse, cutting hair etc.
As far as the condition of the Prophet (sallallaahu `alayhi wasallam) during wahy (Divine Inspiration) described in this Hadith, I can’t find any explanation of the words. So for now, take it as it is, and don’t try to interpret. If I find something, I’ll update the post inshaAllah.
Narrated ‘Aisha (radiallaahu `anhaa):
We performed Hajj with the Prophet (sallallaahu `alayhi wasallam) and performed Tawaf-al-ifada on the Day of Nahr (slaughtering). Safiya (radiallaahu `anhaa) got her menses and the Prophet (sallallaahu `alayhi wasallam) desired from her what a husband desires from his wife. I said to him, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! She is having her menses.” He said, “Is she going to detain us?” We informed him that she had performed Tawaf-al-Ifada on the Day of Nahr. He said, “(Then you can) depart.”
When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.
Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). This is one of the allowances that sharee’ah makes to women. Women who are menstruating can go back to their families even if they have not done the farewell tawaaf, so give thanks to Allaah for this allowance and blessing.
The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.
Question: what exactly of Hajj/`Umrah can a woman NOT do during menstruation?
Narrated ‘Aisha (radiallaahu `anhu):
I was menstruating when I reached Mecca. So, I neither performed Tawaf of the Ka’ba, nor the Tawaf between Safa and Marwa. Then I informed Allah’s Apostle (sallallaahu `alayhi wasallam) about it. He replied, “Perform all the ceremonies of Hajj like the other pilgrims, but do not perform Tawaf of the Ka’ba till you get clean (from your menses).”
Tawaaf around the Ka’bah
It is haraam for a menstruating woman to circumambulate the Ka’bah, whether that is obligatory or naafil, and it is not valid if she does it, because the Prophet (peace and blessings of Allaah be upon him) said to ‘Aa’ishah when she got her menses: “Do everything that the pilgrims do, but do not circumambulate the House until you become pure.”
As for the other actions of Hajj, such as saa’ee between al-Safa and al-Marwah, standing at ‘Arafah, staying overnight in Muzdalifah and Mina, stoning the jamaraat and other rituals of Hajj and ‘Umrah, they are not haraam for her. Based on that, if a female does tawaaf when she is pure, then her period begins immediately after she does tawaaf, or during sa’ee, there is nothing wrong with that.
Tawaaf al-wadaa’ (the farewell tawaaf) is waived in her case
If a female completes the rituals of Hajj and ‘Umrah, then she gets her menses before she goes home and that continues until she leaves, she may depart without doing the farewell tawaaf, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) who said: (the Prophet (peace and blessings of Allaah be upon him)) told the people that the last thing they should do was (tawaaf) around the House, but he made an exception for women who were menstruating . Agreed upon.
But the tawaaf that is required for Hajj and ‘Umrah is not waived, and she must do it when she becomes pure.
Hadith no. 1402 (below) is a repeat. Read it here.
Narrated ‘Aisha (radiallaahu `anhaa): We set out with Allah’s Apostle (sallallaahu `alayhi wasallam) in the year of his Last Hajj and we mended (the Ihram) for ‘Umra. Then the Prophet (sallallaahu `alayhi wasallam) said, “Whoever has a Hadi with him should assume Ihram for both Hajj and ‘Umra, and should not finish it till he performs both of the them (Hajj and ‘Umra).” When we reached Mecca, I had my menses. When we had performed our Hajj, the Prophet (sallallaahu `alayhi wasallam) sent me with ‘Abdur-Rahman (radiallaahu `anhu) to Tan’im and I performed the ‘Umra. The Prophet (sallallaahu `alayhi wasallam) said, “This is in lieu of your missed ‘Umra.” Those who had assumed Ihram for ‘Umra performed Tawaf (between Safa and Marwa) and then finished their Ihram. And then they performed another Tawaf (between Safa and Marwa) after returning from Mina. And those who had assumed lhram for Hajj and ‘Umra to get her ( Hajj-Qiran ) performed only one Tawaf (between Safa and Marwa).
‘Abdullah bin ‘Abdullah bin ‘Umar and his riding animal entered the house of Ibn ‘Umar (radiallaahu `anhu). He (the son of Ibn ‘Umar) said, “I fear that this year a battle might take place between the people and you might be prevented from going to the Ka’ba. I suggest that you should stay here.” Ibn Umar (radiallaahu `anhu) said, “Once Allah’s Apostle (sallallaahu `alayhi wasallam) set out for the pilgrimage, and the pagans of Quraish intervened between him and the Ka’ba. So, if the people intervened between me and the Ka’ba, I would do the same as Allah’s Apostle (sallallaahu `alayhi wasallam) had done . . . “Verily, in Allah’s Apostle (sallallaahu `alayhi wasallam) you have a good example.” Then he added, “I make you a witness that I have intended to perform Hajj along with ‘Umra.” After arriving at Mecca, Ibn ‘Umar (radiallaahu `anhu) performed one Tawaf only (between Safa and Marwa).
Ibn ‘Umar (radiallaahu `anhu) intended to perform Hajj in the year when Al-Hajjaj attacked Ibn Az-Zubair. Somebody said to Ibn ‘Umar (radiallaahu `anhu), “There is a danger of an impending war between them.” Ibn ‘Umar (radiallaahu `anhu) said, “Verily, in Allah’s Apostle (sallallaahu `alayhi wasallam) you have a good example. (And if it happened as you say) then I would do the same as Allah’s Apostle (sallallaahu `alayhi wasallam) had done. I make you witness that I have decided to perform ‘Umra.” Then he set out and when he reached Al-Baida’, he said, “The ceremonies of both Hajj and ‘Umra are similar. I make you witness that I have made Hajj compulsory for me along with ‘Umra.” He drove (to Mecca) a Hadi which he had bought from (a place called) Qudaid and did not do more than that. He did not slaughter the Hadi or finish his Ihram, or shave or cut short his hair till the day of slaughtering the sacrifices (10th Dhul-Hijja). Then he slaughtered his Hadi and shaved his head and considered the first Tawaf (of Safa and Marwa) as sufficient for Hajj and ‘Umra. Ibn ‘Umar (radiallaahu `anhu) said, “Allah’s Apostle (sallallaahu `alayhi wasallam) did the same.”
Ibn `Umar (radiallaahu `anhu) performed Hajj Qiraan according to this incident. And when he said that he will do as the Prophet (sallallaahu `alayhi wasallam) did, he meant that he’ll perform Hajj Qiraan like the Prophet (sallallaahu `alayhi wasallam) did the year after he was stopped at Hudaibiyah.
The one who is doing Qiraan, i.e., combining Hajj and ‘Umrah, only has to do one tawaaf and one saa‘i, like the one who is doing Ifraad (Hajj only).
The tawaaf that is obligatory in his case is tawaaf al-ifaadah. With regard to tawaaf al-qudoom, it is Sunnah. In his case, saa‘i may be done after tawaaf al-qudoom, or he may delay it and do it after tawaaf al-ifaadah. This is what is indicated by the saheeh Sunnah and is the view of most of the scholars.
More on it here.
Narrated Ibn Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) reached Mecca, circumambulated the Kaba seven times and then offered a two Rakat prayer behind Maqam ibrahim (`alayhissalaam). Then he went towards the Safa. Allah has said, “Verily, in Allah’s Apostle (sallallaahu `alayhi wasallam) you have a good example.”
Maqaam Ibraaheem (the Station of Ibraaheem) is the stone on which he stood when the building became higher than he could reach. So his son put this famous stone there for him so that he could stand on it when the building grew tall… The footprints of al-Khaleel (Ibraaheem, peace be upon him) remained on the rock until the beginning of Islam.
From al-Bidaayah wa’l-Nihaayah, 1/163
Ibn Hajr said:
What is meant by Maqaam Ibraaheem is the stone on which are the marks of his feet.
Ibn Katheer said:
The marks of his feet were clear on it and were well known; the Arabs were familiar with that during their jaahiliyyah and the Muslims also knew of that, as Anas ibn Maalik said: I saw the Maqaam on which were the marks of his toes and heels.
But they disappeared because of people touching them with their hands.
Ibn Jareer narrated that Qataadah said:
“ ‘And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or the stone on which Ibraaheem (Abraham) stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. two Rak‘at after the Tawaaf of the Ka‘bah at Makkah)’ [al-Baqarah 2:125 – interpretation of the meaning]. This means that they were commanded to pray at that place; they were not commanded to touch it. This ummah went beyond what was prescribed for it, to an extent that no previous nation did. We have heard from those who saw the marks of his heels and toes on it, but this ummah kept touching them until they disappeared.”
From Tafseer Ibn Katheer, 1/117
Shaykh Ibn ‘Uthaymeen said:
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Undoubtedly Maqaam Ibraaheem is proven and that on which the glass enclosure is built is indeed Maqaam Ibraaheem. But the engraved marks that appear on it do not seem to be footprints, because what is well known from an historical point of view is that those footprints disappeared a long time ago. But these engraved marks were meant as a marker only, and we cannot be certain that these are the footprints of Ibraaheem (peace be upon him).
Some pilgrims performing Hajj and ‘Umrah stand at Maqaam Ibraaheem and recite a du’aa’ that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Some of them recite the du’aa’ in a loud voice, and disturb those who are praying the two rak’ahs after tawaaf behind the Maqaam. There is no specific du’aa’ to be recited at the Maqaam, rather the Sunnah is to pray two brief rak’ahs behind it, then to get up immediately after saying the tasleem so as to leave room for those who have more right to it, those who want to pray the two rak’ahs following tawaaf.
Is it obligatory to pray nawafil at this station? Answer here.