In Hujjatullah-al Baligha, Hadrat Shah Waliullah (May ALLAH bless him) has stated as follows: The Messenger of ALLAH chose to recite a particular sürah in a particular Salaah on certain conditions and expediencies but neither fixed them positively nor enjoined on others to do so. As such if any one follows his sunnah (and recite the same surah in the Salaah) it is in order, and if one does not do so, it does not matter. [Ma’rif -ul- Hadis]
Hadrat Abu Said al-Khudri (Radi Allaahu Ta’ala Anhu) narrated that from amongst the Companions of the Messenger of ALLAH two persons went out on journey, and when the time for Salaah approached, having no water with them, they performed ablution with clean earth and then performed Salaah. Immediately after that, they found water and one of them repeated the Salaah after performing ablution with water, but the other did not.
Hazrat Shah Abdul Aziz saheb (Rah) of Delhi; the famous scholar of hadith and tafseer; says in his commentary of the Qur’an ‘Fathe Azizee’: ‘Whosoever deals lightly; and discards, the aadaab of any duty shall be deprived of the sunnah by way of punishment, and whosoever thinks lightly of the sunnah and discards it shall be deprived of the obligatory duties (Fardh) by way of punishment, and whosoever deals lightly with obligatory duties shall as punishment be deprived of the true knowledge and recognition of Allah’. The above quotation is a reason why we find in the hadith that a verdict of kufr (disbelief or rejection of faith); is given against some people, because disregard of proper procedure in action leads to it. In the light of this it is deduced that importance of following the proper etiquette and aadaab of any Islamic injunction is necessary. Should one be forced to neglect any etiquette for a special reason; then there shall be no blame attached to that; although one should never loose the sight of the importance of that point. Under no circumstances should such action be left aside willfully as if it is of no consequence. The Ulama of Islam have divided the duties of a Muslim into various stages of importance, and with great care did they preserve and compile them. Careful study of these compilations and to seek and avail oneself of the company of the learned ones will bring all these things home to us. Here I only wish to mention some of the aaddaab of Haj in broad outlines.
Proceeding Beyond Miqat Without Ihram
Rule Of Action
Suppose an adult and sensible inhabitant of outside Miqat intends to enter Makkah. It matters naugt whether his intention to enter Makkah is for the purpose of Hajj or Umra or for some other purpose. If he moves forward beyond Miqat towards Makkah without wearing Ihram he will stand sinful and it will be Wajib for him to go back to Miqat. If he did not return to Miqat and wore Ihram at a place beyond it, a Dam would be obligatory as Wajib on him and if he wore Ihram on returning to Miqat, theDam would be eliminated.
For the inhabitants outside the boundaries of Miqat it is Wajib that at the time of their departure from Makkah they perform a parting Tawaf. (Tawaf-e-Wida). This is the last Wajib of Hajj and all three kinds of Hajj are like in this respect, as it is Wajib for one who performs any kind of Hajj. This Tawaf is not however Wajib for the people of Haram and the inhabitants of inside the boundaries of Miqat.
The practices of Tawaf so far mentioned are equally necessary for the observers of every kind of Tawaf, whether it may be a Tawaf of Umra or a Tawaf of Hajj and similarly its observer may be a Mufrid or a Qarin or a Mutamatte. It may be a Wajib Tawaf or ‘Sunnat’ or ‘Nafl’. But the Tawaf wherein you have to observe Sa’i between Safa and Marwah requires you to perform two more practices :-
(1) Qadha will be made of Nathr and Masnoon I’tikaf. There is no qadha for Nafl I’tikaf.
(2) Qadha of Nathr Muayyan I’tikaf will be made if the I’tikaf was not observed on its specific days or if it was rendered void while observing it.
(3) Masnoon I’tikaf (i.e. the I’tikaf of the last ten days of Ramadhan) will be made qadha if it was rendered void after having commenced it. It is necessary to make qadha of only the day or days which were rendered void. When making qadha of the Rika-f, Saum (fasting) is obligatory. qadha of the ITIKAF will be valid only if fasting is also observed on the day/ s when the qadha-a is being made.
(1) Qadha will be made of Nathr and Masnoon I’tikaf. There is no qadha for Nafl I’tikaf.
(2) Qadha of Nathr Muayyan I’tikaf will be made if the I’tikaf was not observed on its specific days or if it was rendered void while observing it.
(3) Masnoon I’tikaf (i.e. the I’tikaf of the last ten days of Ramadhan) will be made qadha if it was rendered void after having commenced it. It is necessary to make qadha of only the day or days which were rendered void. When making qadha of the Rika-f, Saum (fasting) is obligatory. qadha of the ITIKAF will be valid only if fasting is also observed on the day/ s when the qadha-a is being made.
(1) I’tikaf means to stay in the Musjid with the niyyat of I’tikaf for the sake of Allah Ta’ala. The purpose of such stay in the Musjid is ibadat and to gain proximity to Allah Ta’ala.
THE TYPES OF I’TIKAF
There are three types of I’tikaf: Wajib, Sunnatul Muakkadah and Nafl.
WAJIB I’TIKAF
An I’tikaf of Nathr and a Qadha I’tikaf are Wajib (compulsory) I’ltikaf.
1. To look out of the corner of your eyes left and right without turning your head.
2. To pray facing the Holy Quran.
3. To pray toward a man who’s back is to you and he is sitting talking to someone else.
4. To pray facing a candle or a lamp.
5. To repeat the same surah in both rakaats of a nafl namaaz.
6. To wipe dirt or grass from your forehead after finishing namaaz.
7. To wipe dirt or grass from your forehead during namaaz when it will disturb your concentration
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