❞ كتاب The Conduct of the Prophet Peace Be Upon him During Hajj ❝ ⏤ فيصل بن علي البعداني

All praise is due to Almighty Allah. We praise Him and seek His
assistance and forgiveness. We seek refuge with Allah from the
evils of ourselves and from our sinful deeds. Whosoever Allah
guides, there is none to misguide him; and whosoever He leaves
astray, none can guide him. I bear witness that there is no god
worthy of worship besides Allah, and I bear witness that
Muhammad is His servant and Messenger. May Allah bestow His
peace and blessings upon Prophet Muhammad, upon his good and
pure family, as well as upon all his noble companions and those
who follow them in righteousness until the Day ofReckoning.
Hajj is one ofthe finest institutions of Islam that serves a multitude
of purposes. It is a demonstration of the universality ofIslam which
attracts to it people from all walks of life and from the four comers
of the world; it is the largest annual 'conference of faith' where
Muslims get to know one another, discuss their common affairs and
promote their general welfare; it is a reminder of the Grand
Assembly on the Day of Judgement when people will stand equal
before the Lord of the worlds; it also confirms the commitment of
the Muslims to their Lord and their willingness to relinquish the
material interests in His service. It is a course of spiritual
advancement and moral uplifting, a course of exceptional devotion
and disciplinary experience, and a course of humanitarian interests
and inspiring knowledge.
Allah the Almighty commands His obedient servants to follow in
the footsteps of the Prophet in numerous verses of the Qur'an.
Allah says, '~And whatsoever the Messenger gives you, take it;
and whatsoever he forbids you, abstain from it." (59:7) He made
the Prophet an exemplary model to emulate: "Verily you have in
the Prophet of Allah an excellent model, for him who fears
Allah and the Last day and who remembers Allah much."

(33:21) He also informs us that obedience to the prophet is a
clear indication of Allah's love for those who do so: "Say, 'If you
love Allah, follow me: [then] Allah will love you and forgive you
your sins.'" (3:31) Besides, He points out that this obedience is
synonymous with obedience given to Allah Himself: "He who
obeys the Messenger obeys Allah indeed; and whosever turns
away then We have not sent you to watch over them." (4:80) For
those who follow in the prophet's footsteps Allah has prepared a
great reward in the Hereafter: "And whosoever obeys Allah and
the Messenger shall be among those on whom Allah has
bestowed His blessings, namely, the prophets, the truthful, the
martyrs and the righteous. And excellent companions are
these!" (4:69)
Hajj is an act of worship which tests one's true following in the
Prophet's footsteps. A number of Muslim scholars have rendered
Muslims a good service by delineating, in sermons as well as in
writing, its rulings, the conIDIon mistakes committed by certain
pilgrims during the Hajj, as well as the acts that are bound to
invalidate it. Talks and writings to this effect have benefited
Muslim a great deal. The fact that these rulings are indeed
important, even necessary, since the validity of the Hajj is largely
contingent on them, has made many people forget other equally
important aspects of the Prophet's conduct during his Hajj.
Consequently, a number of pilgrims nowadays perform many acts
that are not exactly in line with the Prophet's guidance. Therefore,
the main aim of the present book is to give an accurate account of
the Prophet's conduct during the Hajj. The importance of knowing
this neglected aspect is manifest in a number of points, the most
prominent of all are:
a. Studying this aspect in the life of the prophet ::!t and acting
upon the teachings it entails helps one understand the
noble purposes this great institution could serve as well as
realize the true worship and submission to Allah as it
should be.
b. Many pilgrims are not aware of the Prophet's conduct
during the Hajj and only content themselves with
knowledge ofthe rulings ofthe Hajj rituals.
c. The Hajj is a unique and very special act of worship in that
the prophet :i dealt with people from a variety of social
strata. He also met various people who had never before

had an opportunity to witness his conduct in the course of
a few days at a certain place and time. Therefore, it reveals
many facets of his social dealings with people that do not
exist anywhere else.
d. The Prophet accompanied his wives and a number of the
weak members of his household on this spiritual journey,
which revealed a bright aspect of his conduct towards
them, in a manner not known before then.
e. His conduct during the Hajj revealed a great deal of
significance not known-let alone acted upon-even by
some students of religious knowledge who are concerned
with the study ofthe Sunnah ofthe prophet~.
The present study attempts to give a general description and a lucid
account of the Prophet's conduct in Hajj. It does not attempt to
provide a description of the rules and steps followed

His excessive supplications and humility to Allah
Supplication occupies a special position in Islam as it aims at
expressing total submissiveness, surrender and humility to Allah
(15). The Prophet ii said, "Supplication is in fact worship itself."
(16) He used to make supplications during the Hajj more than any
other time. He would supplicate Allah during the tawaf (17) and
while standing on Safa and Marwa. He also offered lengthy
supplications on the Day of 'Arafah, riding on his camelback and
raising his hands as though he were a poor man begging for
sadaqah (charity). He remained in that position from the moment
he had chosen the spot at which he would stop after the noon

prayers and until sunset. He also did the same at AI-Mash 'ar AI-
Haram (Le. Muzdalifah) right after he had offered the Fajr (dawn)

prayers and almost until sunrise. (18) On the Days of Tashreeq,
after he had thrown the first two jamrat (stones), he stood facing the
Qiblah for a long time, invoking Allah with raised hands. (19)
It is appropriate to mention here that the Prophet never gave up
the practice of glorifying Allah and praising Him from the moment
he left Madeenah to perform Hajj and until he returned to it.
Whether riding or on foot, he never gave up-even for a single
moment-remembering Allah, reciting takbeer (saying Allaahu
Akbar), exalting and praising Him as profoundly as He deserves.
This is evident to anyone who has read an account ofthe Hajj ofthe
Prophet and closely traced his conduct therein. (20)
It should be emphasized here that what has been reported in many
books concerning his supplications and extreme humility during the
Hajj is far less than he had actually done. This is so because
supplications are normally offered in privacy between the servant
and his Creator. However, being keen on educating his followers
and on making them follow his example, the Prophet offered
some of his supplications publicly.
The Prophet observed Dhikr (remembrance ofAllah) all the time,
as it is one of the chief aims of the Hajj, as Allah clearly states,

"Then when you depart from 'Arajah, celebrate the praises of
Allah at Al-Mash'ar Al-Haraam (i. e, Muzdalifah) and celebrate
His praises as He has directed you, even though before this, you
had been astray. Then return to the place when it is usual for
the multitude so to do, and ask for Allah's forgiveness, for Allah
is Oft-Forgiving, Most Merciful. So when you have
accomplished your rites, celebrate the praises of Allah as you
used to celebrate the praises of your fathers, or even more than
that." (2:198-200). In fact, the Hajj rituals are meant as a means to
remember Almighty Allah, as pointed out by 'A'ishah, may Allah
be pleased with her who said, "Circumambulation of the Ka 'bah,
the Sa y between Safa and Marwa, and the casting ofjimar have
been prescribed for Allah to be remembered." (21) The Prophet

also said, "The Days of Tashreeq (i.e. 11t 1th and 13th of Dhul-
Hijjah) are meant for eating, drinking and remembering Allah (22).

4. Heeding Allaft's limits and showing anger for His Sake
Heeding Allah's limits is the utmost degree of taqwa (piety), a
testimony to sincere faith, and a sign of perfect submission to Allah.
The Prophet was the most devout of all, the most knowledgeable
of all Allah's limits and the strictest observant of all of them. This
was evident during the Hajj on many occasions. Here are a few
examples:

a. In accordance with Allah's command, he stayed in Dhul-
Hulaifah a whole day praying and awaiting those who

wanted to join him on the Hajj journey. 'Abdullah ibn
'Abbas, may Allah be pleased with him said, "I heard
Allah's Messenger saying, 'Tonight a messenger came to
me from my Lord and asked me to offer prayers in this
blessed valley and to assume Hajj and 'Umrah together. '"
(23)
b. Another incident happened when he did not end his state
of fhram during the Hajj, out of consideration for his
companions, as he had already brought a sacrificial animal
along with him. He ordered those who had not brought
sacrificial animals along with them to end their state of
ihram, and to perform 'Umrah instead. However, having
interpreted this as a non-obligatory act, they retained their
state of ihram. Expressing their intention not to end their
state of ihram, some of them said, "Do we come to

'AraJah after having sex with our wives?" Upon hearing
this, the Prophet :i angrily responded, "You know for sure
that I am more devout, more truthful, and more righteous
than anyone of you; yet, had I not brought the sacrificial
animal, I would have ended my state of ihram. You,
therefore, should end your state ofihram." (24)
c. Having learned that his wife Safiyyah, may Allah be
pleased with her, had menstruated on the night of
departure from Al-Muhassab, the Prophet said to the
people-before he knew that she had performed the TawaJ
of ifadha (circumambulation of Ka 'ba after leaving
MuzdaliJah) on the Nahr (slaughtering) Day-, "I think
she will detain you." (25) He said this despite the great
embarrassment it caused him before everyone else.

 This treatise was prepared by the Agency of Islamic Enlightenment in Hajj. Includes a discussion about those things which nullify a person’s Islam as well as common errors made by the commonfolk.