4. ENTERING MECCA
ENTERING MECCA
It is recommended when one wants to enter Mecca:
1. to perform the purificatory bath (ghusl) outside of the city with the intention of entering Mecca;
2. to enter in the daytime, and from the Mu’alla gate of Thaniyyat Kada’ (a pass from the direction of Jedda);
3. to walk barefoot, provided one does not apprehend something unclean (najasa);
4. not to annoy anyone by jostling;
5. and after entering, to proceed to al-Masjid al-Haram.
WHEN ONE FIRST SEES THE KAABA
When one first sees the Kaaba, it is recommended to lift the hands and say: “0 Allah, increase this house in nobility, honor, reverence, and dignity. Increase those going on hajj or ‘umrah who honor and reverence it in honor, reverence, and piety. 0 Allah, You are Peace, the Source of Peace; 0 Lord, raise us after death in peace.” And then one asks Allah for whatever one wishes of religious matters or those of this world.
CIRCUMAMBULATING THE KAABA (TAWAF)
Then one enters al-Masiid al-Haram from the Bani Shayba door (even if it is out of one’s way, as it is Sunna) prior to getting one’s luggage down or finding a place to stay and so forth (such as deciding to rest or to eat; all this should be put off until after circumambulating the Kaaba). Rather (by turns), some of one’s party should stay with the luggage while others go to the mosque (to circumambulate), and after they finish, they return to watch the luggage so the rest can go.
(The arrival circumambulation (tawaf alqudum) is desirable for anyone who enters al-Masjid al-Haram, whether in ihram or not.)
HOW TO CIRCUMAMBULATE THE KAABA
Prior to circumambulating the Kaaba one proceeds to the Black Stone (next to the Kaaba’s door, on the east corner), near to it. if one can do so without hurting others by jostling. One faces the Black Stone, places the hand on it, and without a word, kisses the stone thrice and touches the forehead upon it thrice. (Touching, kissing, and placing the forehead on the stone are only Sunna for women when the circumambulation area is vacant, whether in the night or day.)
One ceases to chant “Labbayk” at this point, not to resume until after having finished both circumambulating the Kaaba and going between Safa and Marwa. One puts the center (of the top edge) of one’s mantle under the right arm and its two ends over the left shoulder so that the right shoulder is left bare (second par.).
One begins circumambulating by first standing facing the Kaaba with the Black Stone on one’s right and the Yamani corner on one’s left, standing back from the stone a little towards the Yamani corner (i.e. behind the black stripe in the marble pavement, extending out from the stone, that marks the beginning of one’s circumambulation). One should intend performing the circumambulation for Allah Most High (though this intention is only necessary for a supererogatory or a departure circumambulation, not for an obligatory or an arrival circumambulation, since the intention to perform the rites of hajj or ‘umra) includes the intention for the latter two types of circumambulation). Then one:
1. places the hand on the Black Stone, and then kisses it and places the forehead on it thrice, as mentioned above (i.e. it is done again here to begin the circumambulation, just as it was done before circumambulation));
2. says “Allahu akbar” three times;
3. and adds, “0 Allah, out of faith in You and to affirm Your book, fulfill Your covenant, and follow the Sunna of Your prophet Muhammad (Allah bless him and give him peace).”
Then one moves sideways (as is recommended) to the right, passing in front of all of the Black Stone with all of the body, while facing it. When past the stone, one turns (from facing it) so that the Kaaba is on one’s left and then proceeds to circumambulate it. (If one did this (kept the Kaaba on one’s left while passing the stone) from the beginning and neglected to face the stone, it would likewise be permissible.)
At the Kaaba’s door one says, “O Allah, verily this house is Your house, the sanctuary Your sanctuary, the safety Your safety, and this is the station of him who took refuge in You from fire” (i.e. the Station of Ibrahim, though some hold the words mean “him who takes refuge,” alluding to oneself).
When one reaches the corner by the opening of the Hijr (a semicircular wall that stands apart from the Kaaba, one says, “0 Allah, I take refuge in You from doubt, from ascribing partners to You, from discord, hypocrisy, evil traits, and from bad turns of fortune in money, spouse, and children.”
When even with the rainspout (called the Spout of Mercy (Mizab al-Rahma), at the top of the Kaaba, one says: “0 Allah, shade me in Your shade on a day when there is no shade but Yours. Give me to drink from the cup of Your prophet Muhammad (Allah bless him and give him peace), a wholesome drink after which I will never thirst.”
Between the third corner and the Yamani corner, one. should say, “O Allah, make this a pious hajj, a rewarded effort, an accepted work, and a transaction that will never perish, O All-powerful and Oft forgiving one.”
When one reaches the Yam ani corner, one does not kiss it, but touches it and then kisses one’s hand.
One does not kiss any of the Kaaba (meaning that it is not required, though if one kisses any of its parts, it is not offensive, but rather is good) except the Black Stone. Nor does one touch any of it except the Yamani corner, which is the one before the Black Stone.
When one reaches the Black Stone, one has completed a single round (provided its conditions have been met).
One goes around the Kaaba seven times (the seventh ending where one began, at the Black Stone. One’s circumambulation is incomplete as long as even a span remains between oneself and the place even with the stone).
TROTTING FOR THE FIRST THREE ROUNDS
It is Sunna in the first three rounds of circumambulation to hasten one’s gait (if one can do so. without harming others) (taking close steps, without running) which is termed trotting (ramal) (and which is desirable for men only, not women).
Both trotting and baring the right shoulder are only called for in circumambulations that are followed by going between Safa and Marwa. If one wishes to go between Safa and Marwa after one’s arrival circumambulation, then one does the two sunnas (both trotting and baring the shoulder at this point, but when one later performs one’s going-forth circumambulation (tawaf al-ifada), one does not do these two saunas because that circumambulation is not followed by going between Safa and Marwa (if one has already gone between them before».
But if one wishes to go between Safa and Marwa after the going-forth circumambulation (which is superior), one postpones the two (sunnas of trotting and baring the shoulder) until then.
While trotting, one says, “O Allah, make this a pious hajj, a rewarded effort, and forgive my sins. ”
In the last four rounds of one’s circumambulation, it is Sunna to proceed at one’s normal pace, while saying: “My Lord, forgive me, show me mercy, and pardon that which You know. Verily You are the All-powerful and the Most Generous. Our Lord, give us what is good in this world and the next, and keep us from the torment of hell.’- This supplication is particularly recommended in the odd-numbered rounds of the circumambulation (as they are superior. Reciting the Koran while circumambulating is better than making supplications that have not reached us through prophetic hadith, though supplications from hadith are superior to reciting the Koran during it).
It is recommended to kiss the Black Stone if! each round (and to place the forehead on it, each three times) and to touch the Yamani corner, particularly in the odd-numbered rounds.
If it is not possible to kiss the Black Stone because of crowds or because one fears to hurt people (or be hurt) by jostling, one may touch it with one’s hand and then kiss the hand. If this is not possible, one may touch it with a stick (or the like, such as a scarf) and kiss the stick. If this too is impossible, then one points to it (or the Yamani corner) with the hand (and it is Sunna to kiss one’s hand).
A noteworthy detail here is that there is a buttress at the base of the Kaaba that resembles a ledge and slide. It is part of the Kaaba, and when one kisses the stone, one’s head is in the space above the buttress. So one is obliged to keep one’s feet motionless until one finishes kissing the stone and straightens up, after which one continues circumambulating. (One may not move one’s feet as part of the circumambulation while one’s head is within the space above the buttress, as it nullifies that particular round because of the condition that circumambulation be done around the Kaaba, and not within its confines.) If. when leaning over to kiss the stone, one’s feet move even a finger’s width towards the Kaaba’s door, and after this, one continues circumambulating, then that particular round does not count (nor do the others that come after it, if one limits oneself to just those seven, considering the spoiled one as a valid round. But if one adds an extra round (to make up for the invalid one), then one’s circumambulation is valid).
It is more precautionary when one has straightened up from kissing the stone, to step back to the left towards the Yamani corner 05.2) enough to ensure that one is where one was before kissing the stone. (The same is true of touching the Yamani corner with one’s hand.)
THE CONDITIONS OF A VALID CIRCUMAMBULATION
The conditions of a valid circumambulation (of any kind, obligatory or nonobligatory) are:
(a) that one’s nakedness be clothed, because the round is invalid whenever any of one’s nakedness shows, even a single hair of a woman’s head (meaning that the particular round in which it showed is invalid, provided it was done intentionally. If it happened inadvertently and the woman immediately covered it (immediately meaning after no more than the time required to say “Subhan Allah”), then it does not invalidate that round, though if she does not cover it until after it is showing, the subsequent round takes the place of the above-mentioned invalid one);
(b) ritual purity (from minor (hadath) and maior (janaba) impurity) (though for Hanafis. touching a marriageable member of the opposIte sex (despite being unlawful) does not nullify one’s ablution (Maraqi al-falah sharh Nur al-idah (y126), 17). and considering the difficulty of avoiding it at a contemporary hajj, taking the dispensation seems a virtual necessity);
(c) to be free from impure substances (najasa) on one’s person, clothing, and the place of walking while circumambulating;
(d) that it takes place within al-Masjid al-Haram;
(e) that one’s circumambulation comprise seven full rounds;
(f) that it begins from the Black Stone. as described above, and that one pass by all of the stone with all of one’s body, for if one begins from another part of the Kaaba, then the round does not count until one reaches the stone, from whence it begins;
(g) that one keeps the Kaaba on one’s left and move towards the door;
(h) that eaeh round be outside of the Hijr: such that one does not enter the opening between the Hijr and the Kaaba and then exit through the other opening;
(i) and that all of the body of the person circumambulating be exterior to all parts of the Kaaba. such that while walking around it. one does not put one’s hand in the space above the buttress; previously mentioned which violates the condition of being wholly outside all of the Kaaba while making one’s rounds.
Everything besides the above conditions is Sunna (not obligatory), such as trotting in the first three rounds, the various supplications, and the other things previously mentioned.
TWO RAK’AS AFTER CIRCUMAMBULATION
When one has finished circumambulating, and after putting one’s mantle over both shoulders, it is recommended to pray two rak’as for the sunna of circumambulation (and it is best to perform them) behind the Station of Ibrahim). In the first rak’a, one recites al-Kafirun (Quran 109), and in the second, al-Ikhlas (Quran 112).
After this, one supplicates Allah from behind the station (0: if one prays there. Otherwise, one may perform the two rak’as (in order of superiority) in the Hijr al-Masjid al-Haram, the Sacred Precinct, or whenever and wherever one wishes to pray them, and they remain a current performance until the day one dies. It is sunna to recite the suras aloud in these two rak’as if performed at night, and to recite them to oneself if performed during the day. It is desirable to make the supplication related by Jabir, who said that the Prophet (Allah bless him and give him peace) prayed two rak’as behind the station (of Ibrahim) and then said
“O Allah, this is Your city, and al-Masjid al-Haram, and Your inviolable house, and J am Your slave, the son of Your slave and bondwoman. I have come to You with many sins, mistakes, and wicked acts, and this is the station of him who took refuge in You from the fire; so forgive me, verily You are the All-forgiving and Compassionate. 0 Allah, You have called Your servants to Your inviolable house, and I have come, asking for Your mercy and seeking what pleases You, and You are the Rewarder, so forgive me and have mercy on me, verily You have power over everything”).
Then one returns to the Black Stone and touches it (kisses it, and bows one’s head upon it).
(Source: The reliance of the traveller, revised edition, Edited and Translated by Nuh Ha Mim Keller)
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