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تقریباً 2000 قبل مسیحIbrahim travelled to Mecca from time to time to see what he had left there; the number is unknown but the sources preserve four journeys: the dream and the ransom of Ismail, and three narrated by al-Bukhari from Ibn Abbas: finding Ismail's first wife complaining (change the threshold), his second wife grateful (keep the threshold), and finally meeting Ismail, when together they raised the Kaaba and Ibrahim proclaimed the pilgrimage.إسكان هاجر وإسماعيل بمكة
تقریباً 2000 قبل مسیحIbrahim leaves his wife Hajar and the infant Ismail in a barren valley by the future site of the House, entrusting them to God; when the water runs out the spring of Zamzam breaks forth, and the Yemeni tribe of Jurhum settles by them with Hajar’s permission.رفع قواعد الكعبة
تقریباً 1900 قبل مسیحOn the third recorded journey, Ibrahim finds Ismail sharpening arrows beneath a tree by Zamzam; together the aged father and the grown son raise the foundations of the House, and Ibrahim calls mankind to the pilgrimage as commanded.أمر ذبح إسماعيل
تقریباً 1900 قبل مسیحOn one of Ibrahim’s visits to Mecca he is shown in a dream that he must sacrifice his son; father and son submit, and the son is ransomed with a great sacrifice — the trial the Quran recalls in Surat al-Saffat, and which the Raheeq narrative places before Isaac’s birth.اقتسام مناصب مكة بين بني عبد مناف وبني عبد الدار
تقریباً 400 (تقریباً) عیسویAfter Abd Manaf's death his sons contested with their cousins of Abd al-Dar the offices Qusayy had bequeathed to Abd al-Dar; Quraysh split in two and nearly fought, then settled: the watering and feeding of pilgrims to Abd Manaf, Dar al-Nadwa, the banner and the custody of the Kaaba to Abd al-Dar; the Abd Manaf lot fell to Hashim, then al-Muttalib, then Abd al-Muttalib and his sons down to al-Abbas at the coming of Islam.حفر بئر زمزم
تقریباً 550 عیسویʿAbd al-Muṭṭalib, directed by a dream, re-dug Zamzam and recovered the Jurhumite hoard; Quraysh’s challenge ended in arbitration confirming the well to him.نذر عبد المطلب وقرعة الذبيح
تقریباً 550 عیسویHis vow to sacrifice a son; the lot fell on ʿAbdullāh, and by an auguress’s counsel camels were raised to one hundred and slaughtered in his stead — fixing the Arab bloodwit at a hundred camels.استسقاء أبي طالب بالغلام محمد
تقریباً 580 (تقریباً) عیسویA report Ibn Asakir transmits from Jalhama ibn Urfuta: arriving at Mecca in a drought he saw Quraysh ask Abu Talib to pray for rain; Abu Talib went out with a boy, set his back to the Kaaba while the boy pointed with his finger under a cloudless sky, and the clouds gathered and the valley flooded; Abu Talib's verse about the fair one by whose face rain is sought refers to this.إعادة بناء الكعبة وقضية الحجر الأسود
تقریباً 605 عیسویQuraysh's rebuilding of the Kaaba when Muhammad was thirty-five — a flood-weakened structure rebuilt with 'lawful money only' — and the arbitration over the Black Stone that he settled with the cloak solution.تحويل القبلة
تقریباً فروری 624 عیسوی · شعبان 2 ھThe direction of prayer was changed from Jerusalem to the Kaaba in Mecca, about a year and a half after the Hijra. Al-Samhudi gathers the reports: toward Bayt al-Maqdis sixteen months on al-Bara's account in Muslim (seventeen for Sa'id ibn al-Musayyib), the turn falling in mid-Rajab of year two on the soundest view — at zuhr in the Banu Salama mosque where two rak'as had been prayed, or at fajr in Quba in the Sahihayn's version carried by a runner — while Ibn Hajar makes 'asr the first prayer faced to the Kaaba.تطهير الكعبة وتكسير الأصنام
جنوری 630 عیسوی · رمضان 8 ھUpon entering the sacred precinct, the Prophet circumambulated the Kaaba on his mount, toppled three hundred and sixty lead-fastened idols with his staff while reciting Qur'an 17:81, opened the sanctuary with Uthman ibn Talha's key, effaced the wall frescoes inside while reciting Qur'an 3:67, and had Bilal deliver the adhan from atop the roof.مقتل ابن الأنوع وخطبة النبي في حرمة مكة
جنوری 630 عیسوی · رمضان 8 ھAfter the general safety was proclaimed, Khirash ibn Umayya ambushed and killed Ibn al-Anwa' al-Hudhali to settle an old blood dispute; the Prophet strongly condemned the murder, paid the full wergild from his own funds, and the next day delivered a decisive sermon proclaiming the perpetual inviolability of Mecca's blood, trees, and game.عمرة النبي من الجعرانة
فروری 630 عیسوی · ذوالقعدہ 8 ھAfter completing the distribution of spoils, the Prophet entered the state of ihram from al-Ji'rana by night, entered Mecca to perform the rites of Umrah, confirmed Attab ibn Asid as governor of Mecca, and departed back to Medina in Dhu al-Qa'dah 8 AH.هدم اللات
تقریباً دسمبر 630 عیسوی · رمضان 9 ھFulfilling the Thaqif treaty's clause, the Prophet sent Khalid ibn al-Walid who demolished al-Lat at al-Ta'if; al-Mughira ibn Shu'ba struck its gate with the pickaxe after feigning a collapse that terrified the onlookers, and its ornaments and covering were divided the same day.دفن النبي
10 جون 632 عیسوی · 14 ربیع الاول 11 ھThe Prophet was buried in the room of Aisha, beside the mosque in Medina; the place later became part of the Prophet's Mosque.كسر الحجر الأسود ٤١٣
تقریباً مارچ 1023 عیسوی · ذوالحجہ 413 ھIn the days of the Hajj of 413 a man among the pilgrims from Egypt struck the Black Stone with a mace and broke off a piece, and the people killed him on the spot. Strife broke out between the people of Egypt and the Maghribis; twenty of them were killed, and the people of the Haram plundered them, they being between Mecca and Mina for that reason. Ibn al-Jawzi says: Abu'l-Ghana'im said, 'I saw a large red man with a sword and a mace climb to the Stone on the day of nafr, a Friday, and strike it three times in succession, saying: How long will the stone be worshipped while neither Muhammad nor Ali prevents me?' The people rose against him and killed him, and killed about twenty men who climbed up to it after him; four were burned. A piece broke off the Stone, in three small parts; its outer skin was stripped on every side, leaving a visible portion and three fragments. The Banu Shayba gathered what had broken off, mixed it with musk-scented water and lac, and smeared it on the Stone, where it remains as it is today.فتنة مسجد براثا ٤٢٠
تقریباً نومبر 1029 عیسوی · ذوالقعدہ 420 ھThe caliphal court arrested the preacher of Baratha mosque for excessive praise of Ali ibn Abi Talib in his sermon. On Friday 19 Dhu al-Qa'da a substitute, Abu Mansur ibn Tamam, preached in his place, reducing the mention of Ali and closing with 'O God, forgive the Muslims and whoever claims that Ali is his master (mawla).' The common people pelted him with clods, breaking his shoulder and teeth and drawing blood. The caliph's decree came out angrily, calling it 'a mosque that gathers unbelievers and heretics' and likening it to the Mosque of Dirar; about thirty men attacked the preacher's house, and Friday prayer was suspended for weeks until the Feast of Sacrifice (Eid al-Nahr), when the muezzin garbled the takbir and panic broke out. Shaykhs of Karkh and al-Sharif al-Murtada intervened, and a preacher was reinstated by a written decree dated the first of Muharram, exempted from striking the pulpit with a sword and from mentioning 'his master'.نهب عسكر اليمن مكة سنة 620هـ
1223 عیسوی · 620 ھ620: al-Malik al-Mas'ud Atsiz ibn al-Kamil — the Ayyubid sultan of Yemen — reached Mecca, whose new sharif Hasan ibn Qatada had alienated his father's ashraf and mamluks; the army plundered the sanctuary 'until they took the clothes off people and beggared them'. Atsiz ordered Qatada's grave exhumed and burnt — and the coffin proved empty, exposing that Hasan had secretly buried the father he had strangled. Ibn al-Athir moralises: he lost this world and the next for the kingship he killed for.
شخصیت
أبرهة
تقریباً 520 عیسویThe Aksumite governor who made himself ruler of Yemen, built the great church of San'a, and marched on Mecca with an elephant — the invader of the 'Year of the Elephant' remembered in Qur'an 105.المغيرة بن شعبة
Thaqafi Companion renowned for wit and statecraft; he broke the gate of al-Lat with the pickaxe during its demolition in 9 AH, first feigning a collapse that struck terror into the watching Thaqafis.عمرو بن الحارث الجرهمي
The Jurhumite who, when Jurhum was driven from Mecca, carried off the Kaaba's two gazelles and the Black Stone and buried them in the well of Zamzam, then led his people to Yemen and composed the famous lament for Mecca; not to be confused with the elder Mudad ibn Amr, Ismail's father-in-law, in Ibn Ishaq's account as cited by al-Raheeq al-Makhtum.فضالة بن عمير الليثي
A man of Banu Layth who intended to assassinate the Prophet while he was performing tawaf around the Kaaba during the Conquest; the Prophet called him by name, placed his hand over his chest until his heart calmed, and Fadala embraced Islam.
عمارت
روضہ کاظمین
The Kadhimiya shrine of Baghdad, raised over the graves of Musa al-Kazim and Muhammad al-Jawad; Ibn Quluwayh's Kamil al-Ziyarat locates the grave 'in al-Kadhimiya in the noble riwaq' and dedicates a chapter to their visitation.القليس (الكعبة اليمانية)
The church Abraha built in Yemen to divert the Arabs’ pilgrimage from Mecca — the ambition that led to the elephant campaign. Al-Hamdani's native tradition names it, with Ghumdan, the twin monument of Sana'a and ascribes its building to Bilqis.بئر زمزم
The well inside the Great Mosque of Mecca from which pilgrims drink; tied in Muslim memory to Hagar and Ishmael.دار الندوة
The council house founded by Qusayy on the north side of the mosque of the Kaaba, with its door into the mosque; Quraysh deliberated its grave matters and married off its daughters there.ذو الخلصة (الكعبة اليمانية)
A pagan sanctuary venerated by Khath'am, Bajila and the neighbouring tribes of Tihama, who made pilgrimage to it; it was called the 'Ka'ba of Yemen' or the 'Ka'ba of the north' in contrast to the house of Mecca. In the Sahih the Prophet asked Jarir ibn 'Abdallah al-Bajali 'will you not relieve me of Dhu al-Khalasa?' — he rode out with a hundred and fifty horsemen of Ahmas, broke it and killed those he found there, and the Prophet prayed for them and for Ahmas.روضہ امام حسین کربلا
The shrine of Husayn ibn Ali at Karbala, over the place of his killing in 61 AH; Ibn Kathir records his death there on Ashura, and the shrine became a major pilgrimage centre for the Twelver Shi'a. The Mawsu'at al-Atabat records its building: Adud al-Dawla the Buyid built over the grave, Malik Shah restored the enclosure in 479, and the standing structure is essentially Sultan Uways the Jalayirid's 767 work completed by his sons Husayn and Ahmad in 786; Ismail the Safavid gilded the grave's surrounds and gifted twelve gold lamps in 914, Murad IV ordered the dome, and Fath Ali Shah renewed the shrine, replated it in gold and built the Husayn and Abbas domes in 1227 and 1250 — the dome rising 27 m, plated in gold.الكعبة
The House whose foundations Ibrahim and Ismail raised at Mecca; it was a raised mound before the building, then the sanctuary toward which Arabia’s tribes came — custodied successively by Ismail’s line, Jurhum, Khuzaʾa and finally Quraysh under Qusayy.وادی السلام
The Wadi-us-Salaam cemetery of Najaf; Nuzhat al-Ghari relates that the believer's soul is settled in Wadi-us-Salaam, and records the reading 'Wadi al-Salama' — the valley of safety for whomever is buried in it.
تصور
الأرض مسجداً وطهوراً
Sha'rawi holds that God made the whole earth a place of prayer and purity for the community of Muhammad, so that prayer is valid in every place. He treats the wrecking of mosques as a very great wrong that brings shame in this world and punishment in the next, and says that the discovery of hidden laws in creation calls for prostration in thanks.رفع القواعد من البيت: من بنى الكعبة
Sha'rawi holds that the House existed before Abraham, that God set it apart for circling, retreat and prayer after the flood had erased its landmarks, and that Abraham did not found it but raised its foundations so its place would be known. He reads the Ka'ba as the place that marks the House rather than the House itself, and reports that scholars differ on when the House was built.عقیق (وادی اور پتھر)
In the lexicon, al-aqiq is a valley cut by a torrent and a red stone used for the settings of rings; several places in Arabia bear the name. As the valley it matters for ihram: the Shafi'is prefer that people of the east begin ihram from it, while the Malikis and Hanbalis hold that the station for the people of Iraq is Dhat 'Irq. As the stone, the majority do not allow tayammum with it, while the Hanafis allow it because it belongs to the kind of earth; the majority hold that it carries no zakat unless it is held for trade, while the Hanbalis require zakat on it; it is not subject to riba; the schools differ on advance sale of it; and most jurists allow men to wear it as an adornment.هَدْي
The hady, in lexical and legal usage, is the animal (camel, cow or goat) brought to the Sacred Precinct and slaughtered as a devotion during the days of sacrifice; it is distinct from the udhiyya and the aqiqa in time and place. It falls into voluntary hady (recommended for one performing the rite, or one who sends an animal without going), obligatory hady for thanks (imposed on the tamattu' and qiran pilgrim), hady for compensation, and hady of vow. The rider may ride it when needed without harm, though the Malikis dislike riding without necessity; an obligatory hady may not be sold, leased or used, and a donor may not eat from it except in the cases the jurists list. The best animal is the camel, then the cow, then the sheep.حجرِ اسود
The Black Stone is a dark, roughly oval stone set in the south-east corner of the Ka'ba, which circumambulants touch. The jurists agree that it is recommended to touch and kiss it when able; when unable, the Malikis and Hanbalis allow touching it with the hand and kissing the hand, while the Hanafis and Shafi'is touch it with something held in the hand and kiss that, or point at it. It is recommended to say takbir at touching it, and the majority raise the hands; it is recommended to touch it in every circuit and to kiss it silently. The Malikis, Shafi'is, Hanbalis and Muhammad ibn al-Hasan hold that the circuit must begin at the Stone, and a circuit that does not begin there is not counted unless it reaches the Stone. Women are not recommended to touch it except when the circuit is clear.حج کے احکام
Hajj, in the sacred sense, is the purposeful journey to the Sacred House and to Arafat in the months of hajj to perform set acts. It is an individual obligation on every adult who is able, once in a lifetime, established by the Qur'an, the Sunna and consensus. On whether it must be performed at once or may be delayed, Abu Hanifa (in the sounder of his two reports), Abu Yusuf, Malik (in the preferred view) and Ahmad hold that it is immediate, while al-Shafi'i and Muhammad ibn al-Hasan hold that it may be delayed. The texts praise the merit of the hajj at length, including the report that a hajj accepted has no reward but paradise. Five conditions of obligation are agreed: Islam, reason, puberty, freedom and capacity. The hajj of a madman is not valid; a child's hajj counts as a voluntary one. General capacity has four elements: provision and a mount, bodily health, safety of the road, and the possibility of travel. The majority require provision and a mount, while the Malikis accept the ability to walk with provision for a person in good health. The majority also require that the provision and mount be owned beyond the basic needs, such as maintenance of dependants, housing and household goods.هِمْيان
Himyan in the lexical sense is a purse in which provision is kept and tied at the waist; it is a loan word, used in the same sense in the law. The Hanafis, Malikis and Shafi'is permit a pilgrim in the state of ihram to tie the himyan at his waist, relying on a report of Ibn Abbas; the Malikis allow it only for the pilgrim's own and his family's provision, not for trade, and only when tied on the skin, not on the waist-wrapper. Abu Yusuf disliked a silk girdle for the pilgrim, and Ibn Umar disliked tying the himyan in the sounder of his two reports. The Hanbalis permit it only when it holds provision. Most jurists count the himyan within the spoils a fighter may take; the Malikis and in one Shafi'i view do not. Most jurists hold that a thief who cuts a himyan and takes its money is liable to amputation; the Hanafis distinguish a purse hanging outside the sleeve, which is not cut for, from one reached through the sleeve.حرم (مقدس علاقہ)
The sanctuary (haram) in the technical sense is Mecca and its surroundings; the name is also used for Medina and its surroundings. Mecca's sanctuary has boundaries measured in miles from several directions, reckoned from the Black Stone. Its sanctity rests on the Qur'an and the Sunna. A pilgrim who enters it for hajj or umra must take ihram at the station; one who passes a station without ihram owes a sacrifice; a traveller from outside who enters for another purpose must, according to the majority, take ihram. By consensus a non-Muslim may not settle there, though the Hanafis do not bar a protected non-Muslim from entering. Fighting in the sanctuary is lawful only in reply to attack, and the jurists differ on fighting unbelievers or rebels who do not begin the fight. It is forbidden to cut moist plants that people do not cultivate, with idhkhir excepted, and the liability differs between a sheep and a cow by the size of the tree; hunting land game in the sanctuary is forbidden, while the crow, the kite, the scorpion, the snake, the rat and the rabid dog may be killed. Removing the soil or stones of the sanctuary is forbidden by the Shafi'is and disliked by the Hanbalis; renting its houses is disputed. Other rules: a found object is kept and announced forever according to the Shafi'is; it is recommended to wash on entering; a man is held to account for an evil intention there; living there is recommended by the majority; there is no tamattu' or qiran for the people of Mecca; the offering may be sacrificed within the sanctuary; and the blood-money is sometimes raised there. Medina's sanctuary, for the majority, lies between Thawr and 'Ir; its game and trees are protected for the Shafi'is, Malikis and Hanbalis, though the majority impose no penalty for them, while the Hanafis hold that Medina has no sanctuary but an honour.هَتْماء
Hatma', in the lexical sense, is an animal whose front teeth have fallen out from the root. The jurists differ on whether it is fit for sacrifice: the Hanafis in the sounder view allow it if it grazes and feeds; the Malikis hold that losing one tooth does not harm; the Shafi'is mostly forbid it; the Hanbalis forbid one whose front teeth are gone, and allow it if some remain.حِجر (حجرِ اسماعیل)
The Hijr is the curved enclosure beside the Ka'ba's wall, also called the enclosure of Isma'il; some call the Hatim its wall, or the space between the corner and Zamzam and the Station. The majority hold that six cubits of it belong to the House, on the report of Aisha that Quraysh left it out when they rebuilt the Ka'ba. On whether the whole of it belongs to the House, the Hanafis and Hanbalis hold so, and so does one view of the Shafi'is. On prayer facing it, the Hanbalis and one Maliki view allow it for someone outside the enclosure; the Hanafis and Shafi'is disallow it, since its belonging to the House is only probable. The majority hold that circumambulation from inside the enclosure is not valid, since the circuit must pass outside it.أمن الحرم ومكانته
The security of whoever enters the Sacred House, one of the signs the Qur'an names for the House. Rashid Rida says the Arabs before Islam agreed to respect the House and that Islam confirmed this. He sets out two objections, the conquest of Mecca and the bombardment of the Ka'ba by al-Hajjaj ibn Yusuf, with the answers he gives in the name of Muhammad Abduh. In a footnote he describes the political obstacles to the pilgrimage in his time.إحرام
Ihram in the lexicon means to proclaim the pilgrimage or the umra and to enter the state of sanctity; in jurists' usage it means, when unqualified, entering the hajj or the umra, and the word is also used for entering prayer, as in «the takbir of ihram». For the Hanafis it is entering into certain prohibitions, valid only with intention together with a mention of God or what stands in for it; for the Malikis, Shafi'is and Hanbalis it is the intention to enter the prohibitions of hajj or umra. All agree that it is one of the obligations of the rite. They differ on whether it is a pillar or a condition: the Malikis, Shafi'is and Hanbalis count it a pillar, while the Hanafis count it a condition in one respect and a pillar in another. Its validity requires Islam and intention; the Hanafis add the talbiya or what stands in for it. The talbiya is the words «here I am, O God, here I am», which the Prophet's practice on the farewell pilgrimage fixed; the Shafi'is and Hanbalis treat it as a sunna, while the Malikis treat it as an obligation whose omission or long delay after intention requires a sacrifice. For the Hanafis, anything that glorifies God stands in for the talbiya, as does garlanding and driving the sacrificial animal with the intention to go along. Ihram with an unspecified rite is valid by agreement; the Shafi'is and Hanbalis require the rite to be named before any act, while the Hanafis and Malikis judge by the first act performed (circling the House or standing at Arafat). Entering ihram by copying another's ihram is valid, and according to the majority it takes the form of the other person's ihram. A stipulation made at the start (that one may leave the state if prevented) is valid for the Shafi'is and Hanbalis and allows release when hindered, but it is not valid for the Hanafis and Malikis. The Hanafis have their own rule for the Meccan (one at or within the miqat zone): for him qiran is disliked; if he does it, it is lawful but he owes a make-up sacrifice, while for a man coming from afar who joins hajj to umra before circling for it, the joining is qiran by the majority view. The Malikis and Hanbalis allow joining hajj to an umra already begun, making the pilgrim a qarin; the Shafi'is forbid it once circling has begun. Adding an umra to a hajj already begun is not valid for the Malikis, Shafi'is and Hanbalis, so no qiran results; the Hanafis and Malikis dislike it. Entering ihram for two hajjs or two umras together takes effect with one and the other is void, according to the majority; Abu Hanifa holds both take effect and one must be made up. The forms of ihram are ifrad, qiran and tamattu', and each school defines them differently. Its obligations come down to two: beginning at the miqat, and guarding the ihram against the prohibited acts. A miqat is, in the lexicon, a set time or place; in law, the set places and times for a specific rite. Ihram has a time miqat and a place miqat. For the hajj, the three imams and Ahmad fix the time as Shawwal, Dhu al-Qa'da and the first ten days of Dhu al-Hijja; for Malik it runs to the end of Dhu al-Hijja. The Hanafis and Hanbalis count the day of sacrifice as one of the months of hajj; the Shafi'is count only its night. The Hanafis, Malikis and Hanbalis allow ihram for the hajj before its months, with dislike; the Shafi'is hold it does not make a hajj. The time for umra is the whole year; it is recommended in Ramadan, and the Hanafis dislike it on the day of Arafa and four days after. The places for those coming from afar are agreed: Dhu al-Hulayfa for the people of Madina, al-Juhfa for Syria and those who come by it, and Qarn al-Manazil for the people of Najd. For those of Yemen the miqat is Yalamlam, and for Iraq and the rest of the East it is Dhat Irq. The miqats are fixed by the sunna (the hadiths of Ibn Abbas and Ibn Umar) and by consensus; whether Dhat Irq was fixed by text or by Umar's judgment that matched the text is disputed. Whoever passes a miqat wishing to perform either rite must enter ihram there; delaying it past the miqat is forbidden by agreement, and beginning at its far edge is best. The place counts, not the name of the village; entering ihram at the miqat or at its alignment is enough. For a traveller who passes two miqats, the Shafi'is and Hanbalis require ihram at the farther one, the Malikis allow the nearer, and the Hanafis allow either and dislike delay. Entering ihram before the place miqat is lawful by agreement; the Malikis, Shafi'is and Hanbalis dislike it, while the Hanafis consider it better when the pilgrim is safe from breaking its rules. Whoever passes the miqat without ihram intending a rite is sinful, must return and enter ihram there, and owes a sacrifice if he does not return, unless he has an excuse. The resident of the miqat zone enters from his own place according to the Malikis, from his village or encampment according to the Shafi'is and Hanbalis, and the Hanafis take the whole sanctuary-free zone as his miqat. For the Meccans and the people of the sanctuary the hajj miqat is their own place, so they enter ihram in Mecca (or at the mosque, according to the Hanafis and Hanbalis); the Malikis distinguish those who begin with hajj from those who begin with qiran. The umra miqat for a man who is in Mecca is the lawful zone outside the sanctuary from any point; the majority prefer al-Ji'ranah and the Hanafis prefer al-Tan'im. Ihram forbids some things otherwise lawful, to remind the pilgrim of his rite and train him in simplicity; for men the core rule is that no stitched or fitted garment may cover the body, so shirts, turbans, trousers, hooded cloaks and socks are forbidden, as are garments touched by saffron or wars. A man may not wear a qaba (a long coat) or similar, except by the Hanafi distinction; a man who has no waist-wrap may wear trousers with a sacrifice owed according to some schools. A man who has no sandals cuts the socks below the ankles and wears them, according to the majority; Ahmad and others differ. The Malikis and Hanbalis forbid the wearing of a sword without need, while the Hanafis and Shafi'is allow it. Covering the head is forbidden to the man by agreement; the Hanafis and Hanbalis define covering by what is usually meant as a covering, the Malikis and Shafi'is by what counts as a covering. Shade from something fixed to a base, such as a tent or a roofed car, is lawful by agreement; shade from something not fixed is lawful for the Hanafis and Shafi'is. A man may not cover his face, and a woman in ihram may not wear the niqab; the exception is need or fear of temptation. Gloves are forbidden to men by agreement. For women in ihram the majority forbid covering the face and hands with gloves, while the Hanafis allow covering the hands. The prohibitions on the body concern anything that perfumes the body, removes its disorder or ends its untidiness: shaving the head, removing hair, cutting nails, oiling and scent. Shaving the head is forbidden to the pilgrim and to whoever shaves him, and so is trimming; for shaving a lawful person the Hanafis forbid it, while the Shafi'is and Hanbalis allow it. Oil without scent is forbidden by the majority because it adds comfort; the Shafi'is limit it to the head and beard, and the Hanbalis allow it on the whole body. Scent is forbidden by agreement with distinctions: the pilgrim may not use it on his waist-wrap, garments, bedding or sandals, nor drink or eat pure scent, and the ruling differs when scent is mixed into food. Smelling scent without touching it is disliked by the Hanafis, Malikis and Shafi'is with no penalty; the Hanbalis forbid it and require a sacrifice, as with musk and camphor. Hunting is forbidden to the pilgrim by the Qur'an (al-Ma'ida, ayas 95-96), the sunna (the hadith of Abu Qatada) and consensus; for the Hanafis game is the wild land animal that resists capture. The pilgrim may not kill game, harm it, assist in its hunting, order it killed, or take ownership of it by sale, gift or other means. He may not benefit from game, such as eating its meat or eggs. There is disagreement on eating game caught by a lawful person: Ali, Ibn Umar and Ibn Abbas forbid it; the majority allow it if it was not caught for him; the Hanafis allow it unless he ordered or pointed to it, citing the hadith «land game is lawful to you as long as you do not hunt it or have it hunted for you». Recommended acts of ihram: the bath, perfume before entry according to the majority, two rak'as before entering, and the talbiya said often and aloud, ending for the hajj pilgrim at the throwing of the Jamra al-Aqaba and for the umra pilgrim at touching the Stone.. Ihram obliges completion; apostasy voids it and intercourse spoils it, requiring make-up. The lesser release comes by two of three acts (throwing, sacrifice, shaving or cutting); the greater release by the Ifada circling with shaving for the Hanafis and Malikis, and by all three acts for the Shafi'is and Hanbalis; the umra has a single release by shaving or cutting.. Fasakh (a change of intention, disputed) lifts ihram, while rafd (abandonment) is void. Special rulings: a discerning child enters ihram by his own act for the Hanafis and Malikis; a guardian enters for a non-discerning child; the Hanafis alone allow entry for an unconscious person before ihram, and one who forgets the rite he entered must do both hajj and umra.. Chapter ten sets out the penalties: ransom, offering, alms and fasting, with the detailed penalties for comfort offences (clothing, perfume, shaving, nails and lice).. On game and intercourse: the pilgrim who kills game owes a penalty of like, food or fasting, with the schools differing on how the like is fixed; injury, milking, causing death, handling and eating game each have their own rules. Intercourse in ihram is a penalty offence: before standing it spoils the hajj, after standing and before the first release it spoils the hajj by the majority (the Hanafis dissent), after the first release it does not; the precursors and the qarin's position are set out in detail.. On almsgiving, fasting and make-up: alms follow the kinds of the alms of the end of Ramadan; fasting for one unable to find an offering is three days in hajj and seven on return; the make-up is owed at once by the majority and in the following year by the Hanafis, entered from the miqat of the spoiled rite..إحصار
Ihsar is, in the lexicon, being barred from the rites by sickness or the like; the jurists give the word the same meaning, though they differ on what counts. The schools define it differently: the Hanafis as being barred from both standing and circling, the Malikis from one or both, the Shafi'is and Hanbalis from any pillar of hajj or umra. Its basis is the Hudaybiyya episode. The dispute is whether only an enemy counts or illness and similar causes too: the Hanafis and some others include all, while the majority limit it to an enemy, strife and unjust imprisonment. Its conditions: a prior ihram; no standing before the obstacle according to the Hanafis and Malikis; despair of removal before the hajj is lost; and, for the Malikis, the pilgrim's ignorance of the obstacle at entry. Types by pillar: ihsar from standing and circling together, from standing alone, and from the pillar circling; by cause: enemy, strife, imprisonment and bars of the ruler, creditor and husband. Among the causes: imprisonment for debt, a husband barring his wife (in voluntary hajj by agreement and in obligatory hajj by school), a father barring his son from voluntary hajj, the emergent waiting period, and illness, lameness, lost funds or mount and losing the road by school.. The barred pilgrim releases by intention and slaughter of an offering according to the majority, by intention alone according to the Malikis; a sent offering does not release until slaughtered; a sheep serves one and a camel or cow seven.. On the offering: a single pilgrim owes one; the qarin owes one (Shafi'is and Hanbalis) or two (Hanafis), slaughtered where barred or in the sanctuary by the Hanafis; the time is open for the majority and the days of sacrifice for the two companions; a substitute of food or fasting is allowed by the Shafi'is and Hanbalis; shaving is a condition for the Shafi'is and Hanbalis only. Stipulation at entry releases by the Shafi'is and Hanbalis only; the missed obligatory rite is made up, and the voluntary one is not, for most jurists... The make-up: a barred pilgrim makes up an obligatory rite he was barred from; voluntary rites differ. Barring after standing and the Ifada circling is not ihsar. When the bar lifts, the outcome depends on whether time remains to catch the hajj or the offering..إحياء البيت الحرام
Reviving the Sacred House means keeping it alive through the hajj, and some include the umra; the Malikis, Shafi'is and Hanbalis hold that the hajj is a collective duty each year, so that if none performs it the whole community is at fault, and that circling, retreat and prayer do not replace it; the Malikis require the ruler to send a group every year to hold the season..کعبہ اور اس کی طرف نماز (کعبہ)
کعبہ لغت میں چوکور گھر کو کہتے ہیں، اور اصطلاح میں بیت الحرام؛ قبلہ اس سمت کو کہتے ہیں جس کی طرف نماز پڑھی جائے۔ نماز کی صحت کے لیے کعبہ کی طرف رخ کرنا شرط ہے، جو اسے دیکھ سکتا ہو وہ اس کی ذات کی طرف رخ کرے، اور جو دیکھ نہ سکے تو بعض فقہاء کے نزدیک اجتہاد کافی ہے۔ حنفیہ اور شافعیہ کے نزدیک کعبہ کے اندر نماز جائز ہے؛ مالکیہ اور حنابلہ کے نزدیک فرض نماز وہاں جائز نہیں اور نفل جائز ہے۔ حنفیہ اور شافعیہ کے نزدیک چھت پر فرض نماز درست ہے، حنابلہ سے ایک روایت بھی یہی ہے، جبکہ مالکیہ اور مشہور حنبلی قول میں نہیں۔ قریبی چھتوں اور بلند مقامات پر نماز بالاتفاق درست ہے۔المحمل
An ornate empty litter borne on a camel in the Hajj caravan symbolising sovereign care for the Hijaz; the Egyptian mahmal lasted until the mid-20th century.مکان (فقہی احکام)
مکان کے فقہی احکام میں یہ شامل ہے کہ کن جگہوں پر نماز درست ہے، ہاتھ باندھنے کی جگہ، میت کی تدفین کی جگہ، فروخت شدہ چیز کی حوالگی کی جگہ اور مکۂ و مدینہ کی فضیلت کا مسئلہ۔مکہ مکرمہ (متعلقہ احکام)
مکہ مکرمہ وہ شہر ہے جہاں بیت اللہ ہے، اور پورا شہر اور اس کے گرد کا علاقہ حرم ہے۔ اس کے احکام میں تعظیم، داخلے کے لیے غسل کا استحباب، حج و عمرہ کے لیے احرام، غیر مسلموں کا سکونت سے ممانعت، اور گناہوں کے مضاعف ہونے کا مسئلہ شامل ہیں۔مناصب قريش في مكة
The offices on which Mecca's pre-Islamic government rested in al-Raheeq al-Makhtum's account: the five gathered by Qusayy (Dar al-Nadwa, the banner, the custody of the Kaaba, the watering and the feeding of pilgrims) later divided between Abd al-Dar and Abd Manaf, and the further offices distributed among the clans (divination arrows, votive property, counsel, blood-money, the war standard, the camp and cavalry, embassy), forming what the author calls a quasi-democratic statelet; before them, the three hajj prerogatives of Mudar.آيات المقام في تفسير المنار
The place named in the Qur'an among the clear signs of the Sacred House, where a footprint of Abraham is said to be in the rock beside the Ka'ba. Rashid Rida says the station is the place where Abraham stood for worship, and that the footprint was known to the Arabs by transmission. He reports the commentators' lists of signs in the station, rejects some items as not signs, and reads some as a favour (karama) to Abraham.مقامِ ابراہیم (فقہی احکام)
مقامِ ابراہیم وہ پتھر ہے جس کے پاس طواف کے بعد دو رکعت نماز پڑھی جاتی ہے۔ فقہاء کے نزدیک یہ دو رکعتیں حنفیہ کے ہاں واجب، مالکیہ کے نزدیک بعض صورتوں میں واجب، اور شافعیہ و حنابلہ کے نزدیک سنت ہیں۔قبرستان (مَقْبَرَہ)
مَقْبَرہ وہ جگہ ہے جہاں مردے دفن کیے جاتے ہیں۔ فقہاء نے اس میں نماز، جنازہ، قراءتِ قرآن، سونے، زمین کے انتفاع، درختوں کی ملکیت، حدود، وقف اور قضائے حاجت کے احکام بیان کیے ہیں۔نِيابة
Niyaba in the lexical sense is making another one's deputy in a matter; technically it is one person's standing in for another in an act. It differs from wilaya, qawama, wakala and wasiyya; niyaba is the wider notion. There are two kinds: the contractual, which is agency, and the legal, which is guardianship over those unable to act for themselves through youth or the like. Legal guardianship is over property or over the person. In purely financial worship, such as zakat, expiations and vows, substitution is permitted by agreement; in purely bodily worship, such as prayer and fasting, it is not; in worship of body and wealth, such as the pilgrimage and the lesser pilgrimage, it is permitted under conditions: the principal must be permanently unable and must have funds, and for the Hanafis, Shafi'is and Hanbalis the deputy must have performed his own pilgrimage first. Pilgrimage on behalf of the dead is treated separately for obligatory and voluntary acts; hiring for the pilgrimage on behalf of the dead is permitted by the Malikis, Shafi'is and in one Hanbali report, and forbidden by the Hanafis. Substitution in sacrifice and in stoning is permitted; the jurists differ on substitution in offices.ربض (شہر کے اطراف)
ربض لغت میں بکریوں کا باڑا ہے، اور فقہاء کے ہاں شہر کے گرد کے مکانات کو بھی کہتے ہیں۔رفث (عبادت میں)
رفث جماع اور اس سے متعلق بے حیائی کو کہتے ہیں؛ عبادت میں اس کی ممانعت ہے، اور رمضان میں جان بوجھ کر جماع کرنے والے کا روزہ ٹوٹ جاتا ہے اور قضا و کفارہ لازم ہوتا ہے۔ترکِ عبادت (رفض)
رفض کسی عبادت یا اس کی نیت کو ترک کرنا ہے؛ نماز کی نیت کا ترک نماز کو باطل کرتا ہے، اور حنفی احرام کے رفض کو باطل نہیں مانتے۔رغائب (نوافل)
رغائب سے مراد مخصوص نوافل ہیں؛ رجب کی پہلی جمعہ اور شعبان کی درمیانی شب کی مخصوص نماز حنفی و شافعی فقہاء کے نزدیک بدعت ہے۔رباط
رباط سے مراد سرحد پر دشمن کے مقابل پہرہ دینا ہے، اور کبھی نمازوں کی پابندی یا مسجد میں بیٹھنے، اور مسافروں و طلبہ کے لیے وقف گھروں پر بھی بولا جاتا ہے۔چادر (رداء)
رداء اوپر کا لباس ہے جو ازار کے اوپر پہنا جاتا ہے۔ احرام میں سفید اور صاف ازار و رداء پہننا مستحب ہے۔رفادہ (حجاج کی امداد)
رفادہ جاہلیت میں قریش کا حاجیوں کو کھلانے کے لیے جمع کیا گیا مال تھا، جسے اسلام نے حاجیوں کے اکرام اور صدقے کے معنی میں باقی رکھا۔رفقہ (سفر کے ساتھی)
رفقہ سفر کے ساتھی ہیں؛ اکیلے سفر سے بچنا مستحب ہے، اور عورت کو محرم یا شوہر کے بغیر سفر نہ کرنا چاہیے۔رباع (مکانات)
رباع جمع ربع ہے، یعنی گھر اور مکان۔ مکہ کے مکانات کی بیع و اجارہ میں فقہاء کا اختلاف ہے۔رکن
رکن کسی چیز کا وہ جزء ہے جس کے بغیر اس کا وجود نہ ہو؛ عبادات اور عقود کے ارکان مذاہب کے مطابق مختلف ہیں، اور رکن کی کمی سے عبادت یا عقد باطل ہوتا ہے۔سواری (رکوب)
سواری پر نفل نماز سفر میں جائز ہے اور قبلہ کی طرف رخ جہاں ممکن ہو ضروری ہے؛ عذر کے بغیر سوار ہو کر طواف کرنا دم لازم کرتا ہے۔الشَّعائر
Sha'a'ir is the plural of sha'ira, a sign or mark. When attributed to God the word means the signs of His religion and obedience. It covers prayer, fasting, zakat, the pilgrimage and its rites, and in other matters the call to prayer, congregational prayer, the Friday and festival prayers, and jihad. Muslims must establish and display the outward rites of Islam, and a community that agrees to abandon one of them may be fought.الشَّاذَرْوان
The shadharwan is the smooth ledge that projects from the base of the wall of the Sacred House by about two-thirds of a cubit; Quraysh left it when they rebuilt the house, and it is called ta'zir because it is like a waist-wrap for the house. The Malikis, Shafi'is and Hanbalis hold it part of the Kaaba; the Hanafis hold it a foundation built beneath the wall as a precaution, and some later Malikis deny it is part of the house. The majority require that the whole body of the circumambulant be outside it; the Hanafis allow circling over it.الشَّجَر
In language shajar is plant with a stem, while kala' is grass with no stem, and zar' is what is sown by seed. The jurists agree that cutting or uprooting the trees of the sacred enclosure is forbidden, on the hadith that its grass is not cut and its trees are not felled. Trees fixed in the ground pass with the sale of land for the Hanafis, Shafi'is and Malikis, while there is no pre-emption in trees sold apart from land, and orchard contracts for a share of fruit are allowed by most jurists. Relieving oneself under a fruit-bearing tree is disliked by most jurists, and forbidden by the Hanbalis when the tree bears fruit.تشبیک (انگلیوں کو آپس میں ڈالنا)
Tashbik is putting the fingers of one hand between those of the other. The jurists agree it is disliked in prayer. Hanafis, Shafiis and Hanbalis dislike it in the mosque while waiting for prayer, since waiting counts as prayer; after the prayer the majority do not dislike it, even in the mosque, citing the hadith of Dhu al-Yadayn. Malikis dislike it only during prayer, and the others dislike it during the Friday sermon.تزاحم (ہجوم اور متعدد حقوق کا باہم ٹکرانا)
Tazahum is crowding, pressing against one another in a place. It is forbidden if it hurts someone or leads to a forbidden act. It covers a follower's crowding in prostration, the use of signs at the Black Stone in circumambulation, competing creditors of an insolvent debtor, competing bequests, and killing in a crowd.عمرہ
In the lexicon, 'umra is a visit; as a term most jurists define it as circling the House and running between Safa and Marwa in the state of ihram. The Malikis and Hanafis hold it a confirmed sunna, some Hanafis hold it obligatory once in a lifetime, and the sounder view of the Shafi'is and Hanbalis is that it is an obligation once in a lifetime. It may be performed alone, combined with the pilgrimage (tamattu') or in one ihram with it (qiran); the majority hold that the one who combines needs only one circuit and one running. The majority hold its pillars to be three: ihram, circumambulation and running, and the Shafi'is add shaving; the Hanafis hold circumambulation alone to be its pillar. Running and shaving or clipping the hair are obligatory according to the majority. Performing it in Ramadan is recommended, repeating it is encouraged, some disliked repeating it in the months of pilgrimage, and the best place to enter ihram for it is disputed. It is invalidated by omitting a pillar or by a voiding act before release; the compensation for that is disputed, and performing it on behalf of another person is permitted by the majority.عمارت (مرمت اور آبادکاری)
In the lexicon, imara is what a thing is made to flourish by, and it also means building. As a term it is the doing of what keeps land or a building in good condition, such as reviving land, repairing and plastering a building. It is narrower than building, and than the revival of land in either sense. The supervisor of an endowment must keep it in repair from its income or from what the founder stipulated; a guardian must keep his ward's real estate in repair; a restrained person must keep his own property in repair; a free adult is not obliged to do so, though neglecting a ruin is disliked. The upkeep of mosques is a communal duty, kept by worship, teaching and cleaning, and is strongly recommended.وَدَاع
Wada' is the verbal noun of taking leave; the one who departs is the one who is taken leave of, since he is the one parting. A traveller is advised to take leave of his family, brethren and friends and ask their prayers, and the one who sees him off says: 'I entrust you to God, who does not lose what is entrusted to Him'; Ibn Umar reported the words 'may God keep your faith, your trust and the last of your deeds'. It is recommended to pray two rak'as before leaving, and to pray for those who go out to fight in God's way. The Hanafis forbid a man kissing the mouth of another man; a Shafi'i view recommends kissing a returning traveller of the same sex. The pilgrim takes leave of the House by the farewell circuit (tawaf al-wada').وادي مُحَسِّر
Wadi Muhassir is the valley that lies between Mina and Muzdalifa and belongs to neither; it is named for Abraha's elephant, which stumbled there. Pilgrims are recommended to hasten for about a stone's throw when they reach it after leaving Muzdalifa, since the Prophet moved his camel gently at the valley's bed, and the jurists note that it is a place where punishment fell. Passing it, the prayer of Umar ibn al-Khattab is recommended. Most jurists hold that Wadi Muhassir is neither Mina nor Muzdalifa and that standing there does not suffice, on the Prophet's words that the whole of Muzdalifa is a place of standing and that one should leave the bed of Muhassir. Some Shafi'is say it is part of Mina, citing the report of al-Fadl ibn Abbas.وجوب الحج: على الفور أم على التراخي
The jurists' dispute over when the pilgrimage becomes due for one who is able. Rashid Rida reports that many scholars of law and transmission hold it immediate, and others hold it deferrable. He lists the reports used by the first view and records the weakness attributed to them, and advises caution against delay without a valid excuse. On the sense of ability he reports Muhammad Abduh's reading.يَوم عرفة
Yawm Arafa is the ninth of Dhu al-Hijja; the pilgrimage is completed by the standing at Arafa, a pillar established by the Sunna and consensus, so whoever omits it or delays it past its time has lost the pilgrimage. The jurists agree its time ends at the dawn of the day of the sacrifice and differ on when it begins, on whether joining night and day is obligatory, and on whether intention is required.
گروہ
عدوان
The tribe that held the right to lead the pilgrims from Jam' (Muzdalifa) to Mina on the morning of the sacrifice under Khuza'a's rule, one of the three prerogatives kept by Mudar; Qusayy confirmed it in its office, regarding it as religion not to be changed.صوفة (بنو الغوث بن مرة)
Banu al-Ghawth ibn Murra of the Ilyas ibn Mudar line, called Sufa; under Khuza'a's rule they held the right to lead the pilgrims from Arafa to Muzdalifa and to release them from Mina on the day of departure: none threw the stones until a man of Sufa threw, and they held both sides of the pass until they had passed; when they died out, Banu Sa'd ibn Zayd Manat of Tamim inherited the office.
نادر شے
الحجر الأسود
The Black Stone set in the eastern corner of the Kaaba; pilgrims touch it to open the tawaf, stolen by the Qarmatians and returned in 339 AH.السنجق الشريف
The banner traditionally held to be the Prophet's standard, kept at Topkapı and carried with Ottoman armies on campaign and pilgrimage.كسوة الكعبة
The Kaaba's gold-embroidered black covering, renewed yearly — a tradition from pre-Islamic Arabia to the modern Mecca workshop.مقام إبراهيم
The stone bearing the footprints attributed to Abraham in the Great Mosque of Mecca; the Qur'an says 'take the Station of Abraham as a place of prayer'.
مقام
الجعرانة
A settlement between Mecca and Ta'if where the Prophet halted the spoils and captives of Hunayn, received Hawazin's delegation and granted them general amnesty, distributed the shares to al-Mu'allafa Qulubuhum, addressed the Ansar, and entered ihram for Umrah.الخليقة (ذو الخليفة)
Khalifat Bani Abi Ahmad near Medina, where Ali and al-Zubayr caught the woman carrying Hatib's letter to Quraysh and took it from her braided hair.الكديد
A watering place between Usfan and Amaj on the road between Medina and Mecca; there the Prophet broke his fast and the army broke theirs on the march of the Conquest in Ramadan 8 AH.الوتير
A watering place of Khuza'a in lower Mecca where Banu al-Dil of Banu Bakr made the night attack that broke the Hudaybiyya truce.عسفان
A settlement two stages from Mecca on the Medina road; there Abu Sufyan met Budayl ibn Warqa' coming back from Medina, and there the Prophet's army passed on the march of the conquest.ذي طوى
A valley in lower Mecca where the Prophet halted the army, bowed his head in humility on his mount until his beard nearly touched the saddle, divided the columns for entry, and where Abu Quhafa was brought to embrace Islam.مر الظهران
A major valley stage one stage north of Mecca (modern Wadi Fatima); there the ten-thousand-strong Muslim army encamped and lit ten thousand fires, Abu Sufyan was brought in by al-Abbas, and the tribes paraded in iron before the entry.
ریاست
عمل
الأذان
The public call to prayer in its fixed formula: Allahu akbar, the two testimonies, 'hurry to prayer' and 'hurry to success', with an added phrase at dawn.الحج
The journey to the Sacred House at Mecca to perform prescribed rites, one of the five pillars; the Qur'an makes it a duty for those who are able to make the way there, and tells of the call to proclaim it to the people.السعي
Walking seven times between Safa and Marwa in hajj and umrah, in memory of Hagar seeking water for her son Ishmael.الطواف
Circling the Kaaba seven times in hajj, umrah and voluntary rites; beginning and ending at the Black Stone with the Kaaba on the left.
اسکریننگ روم
الرحلة الكبرى
2004 عیسوی · 1425 ھ†Ismaël Ferroukhi's film about a Moroccan father who makes his French son drive him from France to Mecca for the hajj — the classic fictional hajj road movie.داخل مكة
2003 عیسوی · 1424 ھ†A National Geographic documentary following pilgrims from three continents through the hajj inside Mecca, with background on the Kaaba and the rites.ليلة في الأقصى
2019 عیسوی · 1440 ھ†Abrar Hussain's documentary filmed on Laylat al-Qadr inside al-Aqsa — following Palestinian worshippers, guardians and workers through the holiest night of the year.مالكولم إكس
1992 عیسوی · 1412 ھ†Spike Lee's epic biopic starring Denzel Washington — Malcolm X's journey from crime to the Nation of Islam to Sunni Islam after the hajj.رحلة إلى مكة
2009 عیسوی · 1430 ھ†An IMAX docudrama dramatising Ibn Battuta's first pilgrimage in 1325, filmed alongside real modern hajj footage inside the Haram.خاطئ في مكة
2015 عیسوی · 1436 ھ†A Sinner in Mecca.طريق إلى مكة: رحلة محمد أسد
2008 عیسوی · 1429 ھ†Georg Misch's Austrian documentary retracing Leopold Weiss's transformation into Muhammad Asad — Vienna to Jerusalem to Mecca — through his book The Road to Mecca.٩٩ ضوءاً في سماء أوروبا
2013 عیسوی · 1434 ھ†An Indonesian film following a Muslim couple in Vienna who trace the Islamic heritage of Europe while facing Islamophobia — a major Indonesian box-office success.بائع العصيدة يحج
A long-running Indonesian series about a poor porridge vendor saving for the hajj — the country's longest-running religious drama and a Ramadan staple.يوم في الحرم
2017 عیسوی · 1438 ھ†Abrar Hussain's documentary observing a full day in Masjid al-Haram through the eyes of its muezzins, imams, cleaners and guards.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔