Rituals (manasik) of Hajj

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Manasik (Rituals) of Hajj in Brief
by Ayatullah al-Uzma Khamenei
Title of the Book: Manasik of Hajj in Brief
Author: Ayatollah al-'Uzma Sayyid Ali Khamene'i
Publisher: Department of Translation and Publication. Islamic Culture and
Relations Organisation.
Address: P.O. Box 14155 - 6187. Tehran, Islamic Republic of Iran
1st Edition: 1418 A.H. (1997)
ISBN 964-472-046-6
On-line: http://www.wilayah.ir/en/library/hajj.php
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Table of Contents
INTRODUCTION....................................................................................................... 5
CONDITIONS FOR THE OBLIGATION OF HAJJ IN ISLAM............................................ 5
A and B. Maturity and sanity. Hajj is not incumbent on the children and the insane. ....... 5
C. Having financial istita'ah, physical health and ability, and free access and sufficient
time. ................................................................................................................................... 5
MISCELLANEOUS ISSUES OF ISTITA'AH................................................................. 7
NIYABAH IN HAJJ ............................................................................................. 12
SECONDARY ISSUES RELATED TO NIYABAH......................................................... 13
TYPE OF 'UMRAH .............................................................................................. 16
TYPES OF HAJJ................................................................................................. 16
HAJJ AL-IFRAD AND 'UMRAH MUFRADAH ............................................................. 16
HAJJ AT-TAMATTU IN BRIEF............................................................................... 17
RITES OF 'UMRAH TAMATTU................................................................................ 18
CHAPTER I ......................................................................................................... 18
Place Of Getting Into The State Of Ihram In Umrah Tamattu'.................................. 18
MISCELLANEOUS ISSUES RELATED TO THE MIQAT ............................................... 19
CHAPTER II ........................................................................................................ 21
Three acts are obligatory at the time of getting into the state of ihram: ................... 21
First: niyyah ...................................................................................................................... 21
Second: talbiyah................................................................................................................ 21
Third: Ihram ...................................................................................................................... 22
SECONDARY ISSUES RELATED TO IHRAM ............................................................ 23
CHAPTER III ....................................................................................................... 23
WHAT BECOMES HARAM TO THE MUHRIM............................................................ 23
First: Hunting wild animals, unless there is fear of their attack. ...................................... 23
Second: Having sexual intercourse, kissing, caressing, or amorously looking (at the
opposite sex). In short, any kind of carnal pleasure.......................................................... 23
Third: It is not permissible for the Muhrim to contract marriage for himself or on behalf
of another person whether the latter is a Muhrim or a non-Muhrim (muhill). ................. 24
Fourth: Masturbation means causing ejaculation with the hands or other means. ........... 24
Fifth: Use of perfume-whether it is musk, saffron, camphor, aloes-wood, ambergris (in
general perfume in the absolute sense of the word is prohibited...................................... 24
Sixth: Men should not wear stitched clothes, including shirt, underwear, long garment
open in the front, vest, coat, and the like. The same applies to clothes with buttons and
also woven clothes, though these might not be stitched. .................................................. 24
Seventh: Darkening the eyelids with kohl for ornamentation, even if there is no intention
for ornamentation.............................................................................................................. 24
Eighth: Looking into the mirror........................................................................................ 24
Ninth: Wearing boots, giveh (light cotton shoes), socks and the like............................... 25
Tenth: Fusuq does not merely apply to lying. It also covers cursing and boasting. ......... 25
Eleventh: jidal, which means saying such words as "Yes, by Allah!" or "No, by Allah!"
Pronouncing the words "No" and "Yes" to indicate negative and affirmative contexts is
not related to jidal. Jidal means swearing to prove or disprove something. ..................... 25
Twelfth: Killing insects that appear on one's body such as louse, flee, and leech. .......... 25
Thirteenth: Wearing rings for adornment. There is, however, no problem in wearing rings
for istihbab....................................................................................................................... 25
Fourteenth: Women's use of ornaments............................................................................ 25
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Fifteenth: Applying oil to the body (an ointment) ............................................................ 25
Sixteenth: Removing hair from the body of oneself or from that of another person, is he a
Muhrim or a muhill........................................................................................................... 26
Seventeenth: Men should not cover their heads with anything. ....................................... 26
Eighteenth: Women should not cover their faces with small black veils or any other such
items................................................................................................................................. 26
Nineteenth: It is not permissible for the Muhrim man to shade himself. ......................... 26
Twentieth: Causing blood to gush out from the body....................................................... 27
Twenty-first: Clipping the nails. ....................................................................................... 27
Twenty-second: Pulling out a tooth without bleeding is not forbidden, nor does it require
kaffarah. In case pulling out the tooth is imperative and causes bleeding, a sheep should
be offered as kaffarah based on ihtiyat mustahabb........................................................... 28
Twenty-third: Cutting a tree or plant that has grown in the Haram.................................. 28
Twenty-fourth: Carrying arms. ......................................................................................... 28
MISCELLANEOUS ISSUES RELATED TO RESTRICTIONS OF IHRAM ........................... 28
CHAPTER IV ....................................................................................................... 29
OBLIGATORY TAWAF AND SOME OF ITS AHKAM ................................................... 29
ON OBLIGATIONS OF TAWAF ............................................................................. 29
First: prerequisites of the Tawaf ....................................................................................... 29
A. Niyyah...................................................................................................................... 29
B. One should be pure of hadath Akbar (such as Janabah, haydh, and nifas) and
hadath asghar (i.e. he should have wudhu after passing of gasses or after coming from
toilet)............................................................................................................................ 29
C. Taharah of the body and the clothes from nijasah or impurities............................. 30
D. Covering naked parts of the body ............................................................................ 30
E. Circumcision............................................................................................................. 30
Second: Essential elements of tawaf are seven in number. .............................................. 30
A. Commencing at the Hajar al-Aswad (the Black Stone of the Ka'bah)..................... 30
B. Ending each round at the. Hajar al-Aswad............................................................... 31
C. The Ka'bah should be on his left during tawaf......................................................... 31
D. The Hijr Isma’il must be included in tawaf. Hijr Isma'il is linked to the Ka'bah and
the pilgrim should circumambulate it. .......................................................................... 31
E. It is held that tawaf should be performed between the Ka'bah and the rock called
Maqam Ibrahim (Station of Abraham) on all sides. But based on the aqwa, there is no
obligation in this act...................................................................................................... 31
F. Covering the Ka'bah and whatever is part of it. ....................................................... 31
G. The tawaf should consist of seven rounds, no more, no less. .................................. 32
SECONDARY ISSUES RELATED TO THE TAWAF ..................................................... 32
CHAPTER V ........................................................................................................ 33
THE TAWAF PRAYER.......................................................................................... 33
CHAPTER VI ....................................................................................................... 34
Sa’y and Some of Its Ahkam.............................................................................. 34
SECONDARY ISSUES RELATED TO THE SA’Y......................................................... 35
CHAPTER VII ...................................................................................................... 36
TAQSIR........................................................................................................... 36
SECONDARY ISSUES RELATED TO Taqsir ............................................................. 36
AHKAM RELATED TO 'UMRAH AND HAJJ AT-TAMATTU' ........................................... 37
TURNING HAJJ AT-TAMATTU' INTO HAJJ AL-IFRAD................................................ 37
RITES OF HAJJ AT-TAMATTU ............................................................................... 38
CHAPTER I ......................................................................................................... 38
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IHRAM OF HAJJ AT-TAMATTU ............................................................................. 38
CHAPTER II ........................................................................................................ 39
WUQUF IN 'ARAFAT .......................................................................................... 39
CHAPTER III ....................................................................................................... 40
WUQUF IN MASH’AR AL-HARAM.......................................................................... 40
CHAPTER IV ....................................................................................................... 40
WAJIBAT OF MINA (OBLIGATIONS OF MINA) ........................................................ 40
First. Ramy of Jamarat al- Aqaba refers to throwing pebbles at the symbolic satans which
are located in Mina............................................................................................................ 40
Second: Dhibh is obligatory in Mina. ............................................................................... 41
SECONDARY ISSUES RELATED TO THE HADY ....................................................... 42
Third: Taqsir is obligatory in Mina................................................................................... 43
SECONDARY ISSUES RELATED TO HALQ OR TAQSIR IN HAJJ.................................. 43
CHAPTER V ........................................................................................................ 44
THE OBLIGATIONS AFTER THE RITES OF MINA..................................................... 44
CHAPTER VI ....................................................................................................... 45
STAYING OVERNIGHT IN MINA........................................................................... 45
CHAPTER VII ...................................................................................................... 46
RAMY AL-JAMAR............................................................................................... 46
SECONDARY ISSUES RELATED TO THE RAMY ....................................................... 46
MISCELLANEOUS ISSUES .................................................................................. 47
Glossary ............................................................................................................... 49
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INTRODUCTION
1. The Hajj in Islam, being incumbent upon a mustati', is not obligatory for more than once in
the entire lifetime (of an individual).
2. The obligation of Hajj is immediate for a mustati'; i.e. the Hajj should be performed in the
first year of istita'ah and any delay in it is not permissible. In case of delay, the obligation still
remains and it should be performed in the following years, and…
3. If after istita'ah, Hajj requires preliminaries like travel provisions, these should be arranged
for, so that the Hajj could he performed in the very first year (of istita'ah) In case of dereliction
of the individual such that he could not go on Hajj in that year, the Hajj obligation remains and
should be fulfilled later on under any conditions, even if the status of istita'ah is lost.
CONDITIONS FOR THE OBLIGATION OF HAJJ IN ISLAM
Several conditions make the Hajj obligatory, and without all of them the Hajj would not he
obligatory.
A and B. Maturity and sanity. Hajj is not incumbent on the children and the insane.
1. If a child is made Muhrim for Hajj and becomes religiously mature in the process of the
pilgrimage, the Hajj would be acceptable as the required Hajj of Islam.
2. One who thought that he was religiously immature and went on istihbabi Hajj and then
realised that he was religiously mature, cannot consider his Hajj as the required Hajj of Islam,
unless he had made the niyyah to perform the Hajj which the Divine Legislator (Allah the
Almighty) has decreed for him.
3. Atonement for hunting rests with the guardian. Other types of atonements obviously do not
rest with either the guardian or the child.
4. In Hajj, sheep for sacrifice should be procured by the child's guardian.
C. Having financial istita'ah, physical health and ability, and free access and sufficient time.
1. Financial istita'ah means having provisions for the Hajj journey and the means of conveyance
for it. If the likes of these are not possessed, something such as money or another commodity
should be available for possible use to obtain the required provisions. It is a condition that the
individual should financially afford his return trip. Other issues related to istita'ah will be
subsequently explained.
2. For Hajj to become obligatory, the individual should be able to afford expenses of departure
and return. In addition, he should have whatever is imperative for a living and sustenance such as
a residence, household appliances, automobile and the like, in accordance with his social
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standing and honour. In case he lacks these things, he should possess money or anything else
with which he could provide them.
3. One who needs to get married and for whom abstaining from marriage would result in disease
or the commitment of sin and forbidden acts, and who needs money for marriage, would become
mustati' when the marriage expenses are met in addition to the Hajj expenditures.
4. If one has money owed to him and possesses the rest of the conditions for istita'ah, he should
receive the amount owed to him if the due time of payment has arrived provided he can obtain it
without difficulty. Then he should go on Hajj.
5. If one who does not afford Hajj obtains a loan to cover its expenses, he will not become
mustati', and the Hajj he performs will not be considered the required Hajj of Islam.
6. One who can afford Hajj expenses but has debt as well, should go on Hajj if he has time for
repayment and he is confident that when repayment time comes he can afford to repay his debt.
The same rule applies to a case when repayment time approaches yet the creditor agrees to defer
repayment and the debtor is confident that he can repay it at the determined time.
Apart from these two cases, Hajj will not be regarded as obligatory.
7. If the high expenses of the Hajj do not make the prospective pilgrim unable to afford the
pilgrimage, this will not remove the obligation of Hajj, unless such expenses cause distress and
difficulty for him.
8. For those who have extra equipment which they do not require at the moment, and which if
sold would cover the Hajj expenses, Hajj is obligatory, provided that they meet all other
conditions for the pilgrimage.
9. If one doubts whether his property is sufficient enough to make him mustati' for Hajj, it is
obviously necessary for him to study the matter. There is no difference regarding the necessity of
study and investigation in this matter between the one who does not know the amount of actual
estimate of his property and the one who does not know Hajj expenditures.
10. One who knows that under the normal conditions and the expenses of Hajj he would not have
istita'ah but who believes that possibly through study and investigation he could find ways to go
on Hajj under his present conditions, does not need to embark on such investigation. But for one
who does not know whether or not he has istita'ah f or Hajj it is obviously obligatory to take
proper stock of his present financial conditions.
11. One who is employed to render services to the pilgrims and who could meantime perform all
Hajj rites and could earn his living upon return, would be considered as having istita’ah for Hajj.
Hajj is obligatory for him and he would meet the requirements of the Hajj in Islam, even though
it is obligatory for him to be hired.
12. Among conditions for istita'ah, the individual should be able to meet expenses of his family
(members of the household which are dependent on him) until his return from Hajj.
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13. In istita'ah arising through competence, i.e. upon return from Hajj the person has to engage
in trade, agriculture, industrial activity or have property such as orchards and shops in order not
to face distress and difficulty in making his living, if he is able to engage in a business befitting
his place and position, it would suffice. If upon return, he could make his living with allowance,
it would also suffice.
As a result, Hajj is obligatory for students of theological seminaries who, upon return from Hajj,
would require allowances of the theological seminaries and who could make a living with such
allowances.
14. Conditions for the obligation of Hajj is physical ability, as well as openness of the route and
availability of time. Therefore, Hajj is not obligatory for a sick person who lacks the physical
strength to go on Hajj or who faces great distress and difficulty in doing so. The same applies to
a person to whom the route for Hajj is closed or who faces time shortage such that he could not
go on Hajj in due time.
15. If. while having istita'ah, a person abstains from going on Hajj, he will be committing a sin
and is duty-bound to go on Hajj in any way possible.
16. The mustati' should personally perform Hajj. Deputation of Hajj would not suffice for him,
unless for one who cannot perform Hajj due to old age and sickness.
17. One who is personally mustati' cannot become a representative to perform another person's
Hajj. If such a Hajj on deputation is performed, it will be null and void.
18. If one who is required to go on Hajj pilgrimage passes away before fulfilling this obligation,
his Hajj should be performed with what he has left behind, and a Hajj Miqati will suffice in such
a case.
MISCELLANEOUS ISSUES OF ISTITA'AH
1. A woman who lacked financial means during her husband's lifetime, acquires the financial
means for Hajj after his death through his inheritance, but since she has an illness that prevents
her from going on Hajj she will not be called a mustati' and Hajj is not obligatory for her.
Likewise, if, after becoming a widow, she does not have a job, farming or industrial occupation
with which to earn a living upon return from Hajj, she will not become mustati', even if what she
has received as inheritance is enough for her to go on Hajj and return.
2. A woman whose marriage portion is equal to or more than the Hajj expenses is a mustati' for
Hajj, provided she can obtain her marriage portion without causing trouble and difficulty (for her
husband).
3. A woman whose marriage portion is sufficient for Hajj and is owed the same by her husband,
since he cannot afford to pay it does not have the right to demand the marriage portion and is not
mustati'.
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4. If a person has a very expensive house and can go on Hajj with the difference earned through
selling it and buying a cheaper one, should not sell the house if it is not higher than his status and
position. In this case he is not a mustati'. If the house is more than his social standing, he is a
mustati', provided all other conditions are met.
5. Those who can meet the expenses of the Hajj journey through business or other means and
who upon return can meet a part of their expenses through earnings such as preaching and the
remaining part from allowances through legal sources (theological schools) are mustati', even if
they need. the allowance to meet their expenses upon return from Hajj.
6. If one sells a piece of land or something else to buy a house, he will not become mustati' in
case he needs the money to buy a house, even if the money is sufficient to cover the Hajj
expenses.
7. When the due time for Hajj arrives, the mustati' cannot dispense with his status of istita'ah,
and before this time, based on ihtiyat wajib he should not dispense with the status istita'ah.
8. If a person who was hired to go on H a 1 j on behalf of another person who was not a mustati'
at the time of concluding the contract but who before the Hajj became a mustati' through means
other than the sum of the contract, should cancel the contract and perform his own obligation of
the Hajj in Islam.
9. Caravan attendants who arrive in Jeddah would become mustati' if, while serving the Hajj
pilgrims, they are able to perform all Hajj rites and rituals and meet all other conditions of
istita'ah, for instance, having actual or potential means of earning a living and being competent
for a job or industrial and other ability with which they could earn a proper living upon return.
These persons should perform the Hajj in Islam which fulfils their obligation of Hajj. If the
caravan attendants do not meet the required conditions, they `re not mustati' and their Hajj will
be istihbabi, but they should perform the obligatory Hajj, if they later become mustati'.
10. It is incumbent on the physicians and other people who come to Miqat on duty and who meet
all conditions of istita'ah in Miqat to perform the Islamic obligation of Hajj, even though it is
necessary for them to carry out their duties as well.
11. One who has financial capability and meets other conditions of istita’ah should go on Hajj.
Performing other good deeds such as visiting the holy sites or building mosques will not
substitute the obligation of going on Hajj.
12. If, during the obligatory Hajj, the mustati' were to make the intention of istihbab due to
negligence or on the assumption of not having attained istita'ah, or even consciously and wilfully
with the aim of practice for performing the obligatory Hajj better the following year, there is a
degree of doubt for the fulfilment of Hajj unless the intention for the Hajj was according to what
has been decreed by the Divine Legislator. On this basis, as a matter of ihtiyat, he should go on
Hajj the next year.
13. If the mustati' passes away after putting on the ihram and entering the Sacred Mosque, the
Hajj obligation will be removed from him.
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14. If the deceased person was mustati' in his lifetime and deliberately delayed the Hajj
pilgrimage, Hajj remains due on him and a Hajj Miqati should be performed for him from what
he has left.
15. For one who meets all the conditions of a mustati' for Hajj but has not performed it, the
obligation of Hajj remains, even if due to old age or an incurable disease it is not possible for
that person to go on Hajj in the latter case the person should send a representative to perform
Hajj on his behalf.
16. A wife does not require the permission of her husband to go on obligatory Hajj, and she
should perform her obligatory Hajj even if her husband does not approve of her travelling for
Hajj.
17. Family, in case of financial istita'ah for which nafaqah is a requisite, refers to a person's
formal family, though it may not be religiously qualified for his maintenance allowance.
QUESTION 1: Suppose a person becomes ill in Madinah (say if he undergoes an apoplexy) and
is hospitalised for two weeks by the doctors. If after convalescence, it is difficult to take him to
Makkah to perform the H a
rites, what is his duty?
ANSWER: if it is the first year of istita'ah and the person lacks the strength, even for an
emergency case, to carry out the Hajj rites, the status of istita'ah will become null and void, and
the Hajj will not be obligatory. If, however, it is not the first year of istita'ah and the Hajj is
already incumbent on him and the person is despaired of regaining health, then a substitute
should carry Out the rites of Umrah and Tamattu'.
QUESTION 2: At present, those who want to perform the Hajj pilgrimage should register their
names in advance and make the necessary arrangements. If the turn of a person takes several
years to come, and before the coming of the turn that person finds other means of going on Hajj
and borrows money and goes to Makkah, will such a pilgrimage be considered the obligatory
Hajj of Islam?
ANSWER: If Hajj has not already become incumbent and the person cannot presently go on
Hajj without borrowing money, Hajj is not obligatory for him, and such a pilgrimage cannot be
considered the obligatory Hajj of Islam.
QUESTION 3: 1 went on Hajj by borrowing money and receiving a month's salary in advance.
Since the person who lent the money fully approved of my going on Hajj and did not need his
money, would my Hajj be regarded obligatory or not7
ANSWER: If your financial istita'ah met the required conditions, your Hajj will be correct and
deemed obligatory, provided that you can easily repay your debt later on. But if you obtained
financial istita'ah by borrowing money, you have not become mustati', and your Hajj will not be
Considered the obligatory Hajj of Islam.
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QUESTION 4: Based on lots drawn by the Hajj and Pilgrimage Organisation, Allah willing, 1
will be able to go on Hajj in the coming years based on the following conditions:
(a) The entire expenses of the Hajj performed by me and my spouse have been met by khums
money.
(b) I am a school teacher and lead an ordinary life with continence.
(c) I do not have a house or an automobile of my own. 1 am a tenant in every city where 1 work.
(d) I have ordinary housing appliances. In view of these conditions and doubts raised by others
about Hajj being obligatory for my spouse, and me would our Hajj meet conditions necessary for
obligation?
ANSWER: As per the conditions cited, if your spouse has enough money to go on Hajj and
return, she would be mustati'. You would have istita'ah only when you have household
appliances for yourself and your family in accordance with your social position, and when upon
return you could make a living for yourself and your family through what you earn.
QUESTION 5: If a person was mustati' but neglected to go on Hajj until he lost his turn, now
that names are no longer being registered, would it be permissible for him to perform Hajj by
way of connections and recommendations inside or outside Iran and through expending huge
amounts? This is because. otherwise, his duty of fulfilling the obligation would be delayed for
years and he tears that, Allah forbid, he would be considered as one who has forsaken Hajj.
ANSWER: He should go on Hajj in any way possible if it does not violate the regulations of the
Islamic Republic of Iran, and in a way that he would not face distress and difficulty.
QUESTION 6: Supposing Hajj has not already become incumbent on a person but while
registering names for the Hajj, he became mustati'. Later on, he, however, faced financial
problems and needed the money he had deposited with the bank (for registering his name). Could
he withdraw the money or not? Would it make any difference if his turn comes in the first year
or in the next years?
ANSWER: Based on this supposition, he is not mustati' and can withdraw his money. It would
make no difference.
QUESTION 7: A person who had to perform the obligatory Hajj departed for Hajj from
Pakistan, fell ill in Madinah but continued his journey to Makkah in that condition, and passed
away in a hospital in Makkah before performing the Hajj. At the time of his death, his entire
property consisted of some money and a piece of land in Pakistan. Given the fact that his money
is not enough for Hajj on his behalf, should his heirs sell the piece of land and hire someone to
fulfil his Hajj, or would the obligation of Hajj no longer be due upon his death?
ANSWER: If he arrived in Makkah with the ihram for Umrah Tamattu' and passed away before
performing 'Umrah or after completing its rites, whatever he performed will be accepted and the
obligation of Hajj would be removed from him. But if he entered Makkah without ihram for
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Umrah and passed away there, and in case Hajj had remained incumbent on him, a substitute on
his behalf should be hired out of what he has left behind. A Hajj Miqati would suffice in such a
case. But if Hajj had not remained incumbent on him, he would not be considered a mustati', and
there is no need to hire a person to perform Hajj on his behalf.
QUESTION 8: If a person becomes mustati' in Miqat and performs the obligatory Hajj of Islam,
would it suffice or not? Would kifayah be a precondition or not?
ANSWER: If he becomes mustati', it is sufficient, but he should have kifayah.
QUESTION 9: In cases where an organisation or body sends a person on Hajj without asking
him to do anything in return, would it be regarded as Hajj Badhli and should it be necessarily
accepted?
ANSWER: Provided that it is legitimate, it would be Hajj Badhli if there is no commitment to
do anything in return for it.
QUESTION 10: A person has four sons, all of whom are married, and can meet his annual
expenses and has no debts, but he and his sons make their living jointly from the same source of
income. Now, since the Hajj expenses of only two people can be met, is Hajj obligatory in this
case? If so, IS it only incumbent on the father or on the sons as well? If Hajj is incumbent on the
sons, which one has the priority to perform it?
ANSWER: One who has enough property to meet his Hajj expenses, go to Makkah, and upon
return afford a living, which befits him, is mustati' and should perform the Hajj.
QUESTION 11: Having financial istita'ah and being 72 years old, 1 have been prevented from
going on Hajj pilgrimage by the Health ministry in accordance with domestic laws, as 1 am
addicted to opium. What is to be done from the viewpoint of Sharia' ?
ANSWER: If you were previously mustati' but did not go on Hajj pilgrimage, you shoulder the
duty of going on Hajj. If previously you did not have istita’ah, you are not mustati' under the
present conditions, unless you can abandon opium addiction, obtain the required permit, and go
to Makkah.
QUESTION 12: If a person has capital or equipment and can sell part of it to lead a comfortable
life and go on Hajj with the difference, would he be mustati'?
ANSWER: If all the other conditions are met, he will be deemed mustati'.
QUESTION 13: A person has an orchard which has not brought him any income for several
years but which, if sold, would cover his Hajj expenses. He is sure that by the time the orchard
bears fruit, he would be old and retired and would be dependent on it for his living. Would such
a person be mustati?
ANSWER: If he has no source of income other than the orchard, he will not be considered
mustati'.
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QUESTION 14: In the case of debt, how much money should a person possess to have istita'ah?
In case he has the needed money but suffers from cardiac ailment and has been notified by the
physicians at the Hajj and Pilgrimage Organisation that his pilgrimage might be dangerous,
should he substitute someone else?
ANSWER: If before attaining istita'ah he fell ill and consequently lacked the strength to go to
Makkah, he will not become mustati' and there is no need to substitute someone else for Hajj. In
addition, financial istita'ah would develop only when he has enough money for a round trip and
can easily repay his debt.
NIYABAH IN HAJJ
1. Conditions of the na'ib:
a. maturity
b. sanity
c. faith
d. confidence in performing the rites
c. knowledge of Hajj rites and rituals
f. exemption from the obligatory Hajj that particular year
g. having no excuses to abstain from certain Hajj rites
2. Conditions of one for whom a na'ib is hired:
a. For the obligatory Hajj, the person for whom a na'ib is hired should be a deceased one, and in
case he is alive. H a 11 should be incumbent on him, while he cannot personally go on Hajj due
to an incurable disease or old age. In the Hajj Istihbabi, this is not a condition, and the person
who hires a na'ib does not have to be mature and sane. There is no need for the na'ib and one
who hires him to have familiarity. One who has not so far gone on Hajj and is mustati' can
become a na'ib for another person.
3. Hiring a person who has little time for Hajj at-Tamattu' and who is compelled to perform the
Hajj al-Ifrad is not correct for a person on whom Hajj at-Tamattu ' is incumbent. But if the na'ib
was hired with ample time and then the time ran out, he should engage in 'udul. This would
suffice for Hajj at-Tamattu'. The na'ib should be paid in return.
4. One on Whom Hajj had become obligatory but had not gone on Hajj pilgrimage in the first
year of istita'ah due to ailment or inability to walk because of old age or of imminent distress and
difficulty by going on Hajj should hire a na'ib in case there is no hope of his recovery. Based on
ihtiyat wajib, he should immediately hire a na'ib. If Hajj does not become incumbent on him, he
will definitely face no obligation in this regard.
5. When the na'ib performs the Hajj, the one who hired him does not need to personally go on
Hajj later even if the excuse he had no longer exists. But if this excuse is removed before the
completion of Hajj, the pilgrimage on behalf will not suffice.
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6. One on whom Hajj is incumbent, whether through having istita'ah or being duty-bound,
should not engage in niyabah for another person.
7. If the hired person dies after ihram and entrance into the Haram, (Sacred Mosque of the
Ka'bah) this would suffice for the Hajj of the one whom he represented. But if he dies after
ihram and before entrance into the Haram, it would not suffice based on ihtiyat wajib. In this
case there is no difference whether the Hajj was supererogatory, by hirement (on behalf), the
Hajj in Islam or the obligatory Hajj, the same decree that applies to one who goes on Hajj in
person would apply here.
8. If a na'ib is hired to carry out the religious duty of one who hires him - as is the case for hiring
the na’ib for Hajj - and if he dies after ihram and entrance into the Haram, he deserves the entire
wage (of na'ib).
9. One who has gone to Makkah as a na'ib without having personally performed the obligatory
Hajj should follow the ihtiyat mustahabb and, after niyabah, perform Umrah Mufradah' for
himself. This ihtiyat is not binding. nevertheless, it is highly recommended.
10. One who cannot perform some Hajj rites due to valid reasons cannot be hired as a na'ib for
Hajj. If such a person who has excuses not to perform some rites, gratuitously and voluntarily
goes on Hajj on behalf of another person, this would not suffice.
SECONDARY ISSUES RELATED TO NIYABAH
1. The caravan attendants who are compelled to leave Mash'ar at midnight to perform the
required tasks in Mina or who have to accompany the weak pilgrims to Mina, would be among
those having excuses for not being able to have ikhtiyari Wuquf in Mash'ar. Therefore, their
niyabah will be invalid. But, If they have been hired as a na'ib before employment (as a caravan
attendant), they have to perform the Hajj and observe ikhtiyari Wuquf.
2. For a living person who can hire a na'ib, it would suffice to employ the na'ib at the Miqat.
3. One who performed the Hajj for the first time, say as a caravan attendant, could go on Hajj as
a na'ib for his deceased father or mother, unless he was not mustati' in the first year and has
become mustati' in the next year.
4. Ihram would be incorrect for one who, as a na'ib, becomes a Muhrim at the Masjid ash-
Shajarah and goes to Makkah where he realises he was personally mustati'. He should return and
become a Muhrim for his own 'Umrah Tamattu' and perform his own religious duties.
5. The condition of faith and belief of the na'ib, being a prerequisite for niyabah in Hajj, also
applies to other rites in which niyabah is permissible, such as ramy and Tawaf.
6. It is incumbent on the na'ib to perform the rites in accordance with the decrees of his own
Marja' Taqlid.
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7. A na'ib who, at the time of accepting niyabah, was fully capable of representing another
person at the Hajj but who has an excuse at the time of becoming a Muhrim or even before,
could continue his niyabah if his excuse does not make him violate some Hajj rites. But if his
excuse makes him violate some Hajj rites, the contract for his niyabah could be declared null and
void. Based on the ahwat, the na'ib and one who has hired him should make a compromise on
the former's wages, and the duty of the 'Umrah and Hajj would be vested with the latter.
8. Gratuitous or wage earning niyabah is not acceptable from those hired to render services and
unable to have ikhtiyari wuquf in Mash'ar, as well as all other people who have excuses and who
have performed such incomplete forms of Hajj. Their niyabah would not be acceptable as the
Hajj of the persons who have hired them, and they do not deserve wages.
9. One who cannot perform the ikhtiyari rites of the Hajj is exempt and cannot become a na'ib.
10. The niyabah of a person who lacks the ability to correct his qira'ah is null and void. If he
has the ability, the niyabah of such a person is valid, provided he corrects his qira'ah.
QUESTION 1: Suppose a person who registers his name, receipt of payment, and specifies in
his will that after his demise his son should go on Hajj and perform it on behalf of him, passes
away. Upon the father's death, the son obtains financial istita'ah but he can only go on Hajj using
his father's receipt of payment. Now by using this receipt and arriving at Miqat should he
perform the Hajj on behalf of his father? Or would he obtain istita'ah and have to perform Hajj
for himself.
ANSWER: The son can go on Hajj using the receipt based on his father's will in case the will
for what is additional to the Hajj Miqati does not exceed one third and the heirs have allowed it.
He should perform the Hajj on behalf of his father.
QUESTION 3: In the past two cases, if the son shoulders the duty of performing Hajj on behalf
of his father but performs his own Hajj, would it be considered his obligatory Hajj of Islam or
not?
ANSWER: No.
QUESTION 4: A person's father who was mustati' passes away. The son takes his father's
receipt and goes on Hajj with the intention of representing his father. He reaches Miqat where he
himself is mustati'. What should he do? 1 should explain that there is no will. Nor has he been
asked to engage in niyabah. For instance, he was the sole heir and Hajj would not be possible for
him unless in this way.
ANSWER: In this case, he should perform his own Hajj and hire a na'ib for his father.
QUESTION 5: Being responsible for the Hajj caravan, 1 had to take care of the sick and
disabled people in my group and, therefore, performed idhtirari Wuquf. Please explain my
religious duty.
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ANSWER: If you accompanied disabled and sick persons who had excuses not to engage in
ikhtiyari Wuquf, here is no problem for you. But if served as a na'ib for someone else, your
niyabah would not be acceptable.
QUESTION 6: A person served as na'ib for a deceased person without having any excuses not
to perform some Hajj rites at the time of being hired as na'ib. But several years after performing
the Hajj, he realised that in the Mash'ar al-Haram he had engaged in idhtirari Wuquf with women
and sick persons for whom he was guide and went to Mina. He was unaware of the fact that the
na'ib should engage in inkhtiyari Wuquf. What duty does he shoulder?
ANSWER: This should not have been done on a Hajj in which he was hired as na'ib and he does
not deserve any wages. In terms of the wages, he should refer to the person who hired him. Or in
case his contract for niyabah has not expired, he should once again go on Hajj as a na'ib and
correctly perform the rites.
QUESTION 7: My late father had stated that his eldest son should go to Makkah on his behalf.
1 am the eldest son and have become mustati' with the inheritance. So far, I have not been able to
convert my share of the inheritance into cash. Under such conditions, can 1 perform the Hajj on
my father's behalf or not?
ANSWER: Supposing that you have financial istita'ah through converting your share of the
inheritance into cash, you should primarily perform your own-obligatory Hajj and later on
perform it on behalf of your father or hire a na'ib for him.
QUESTION 8: A lady for whom the Hajj was obligatory said in her last will that the executor of
her will should go on Hajj on her behalf using money from what she left behind. Now the
executor of her will has physical, financial, and other types of istita'ah, but has not registered
name for Hajj based on an excuse and lacks istita'ah for travelling. Could the executor of the will
engage in Hajj Niyabi?
ANSWER: If the executor of the will did not previously have istita'ah, if the route is
not open to him now, and if he is not mustati', he can be hired for Hajj Niyabi. But if he can
reach the Miqat without. being hired, he should not perform Hajj Niyabi and should perform his
own Hajj.
QUESTION 9: While hiring someone for Hajj, if the person hiring the na'ib is unaware that the
latter has excuses and hires him, would the niyabah wages be halal for the na'ib? Would his Hajj
Niyabi be correct and be considered the obligatory Hajj of Islam or other type of Hajj for the one
who has hired him?
ANSWER: In case he had an excuse and was hired, he does not deserve wages and it would not
suffice for the Hajj Niyabi.
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TYPE OF 'UMRAH
1. As with Hajj, Umrah also falls into two types: obligatory and recommended. Umrah would
become incumbent only once in the lifetime of one who has istita'ah. As with Hajj, its obligation
is immediate. In its obligation, there is no requirement for having 1 . istita’ah for Hajj. If one is
mustati' f o r 1 Umrah, it would become incumbent on him to perform, even if one is not mustati'
f or Hajj. The opposite also holds true: If a person has istita'ah for Hajj but is not mustati' for
Umrah, he should perform the Hajj.
But for those who are away from Makkah, such as the Iranians who shoulder the duty of Hajj at-
Tamattu', the istita'ah of Hajj and the istita'ah of Umrah would be the same, as Hajj at-Tamattu'
is a combination of both. This is contrary to the case of people who are in Makkah or close to it.
They shoulder the duty of Hajj and Umrah Mufradah, for one of which they should have
istita'ah.
2. Getting into the state of ihram is compulsory for anyone who wants to enter Makkah. To get to
the state of Umrah or Hajj. If he wants to enter Makkah sometime other than the Hajj season, he
should perform Umrah Mufradah. This does not apply to one for whom only a month has passed
after ihram. In such a case, ihram is not necessary.
3. Going on repeated 'Umrah (more than once), like going on Hajj repeatedly, is mustahabb.
Spacing is not needed between two Umrah, but based on precaution, one can perform only one
'Umrah for himself every month. Each person can however, perform an Umrah on behalf of
others.
TYPES OF HAJJ
The Hajj in Islam is of three types: Hajj at- Tamattu, Hajj al-Qiran, and Hajj al-Ifrad. Those
who live over 48 miles away from Makkah should perform Hajj at-Tamattu', while Hajj al-
Qiran and Hajj al-Ifrad are incumbent on others.
HAJJ AL-IFRAD AND 'UMRAH MUFRADAH
1. A person who cannot perform Umrah Tamattu' due to shortage of time should go on Hajj al-
Ifrad. With the same ihram for the Hajj at-Tamattu, he can perform the Hajj al-1frad and go to
the plain of 'Arafat and embark upon Wuquf like other pilgrims. He should then go to Mash'ar
and stay (Wuquf). Afterwards, he should go to Mina and perform the Mina rites apart from hady,
which is not compulsory for him. He should subsequently go to Makkah, perform the Tawaf,
prayer, Sa’y, Tawaf an-nisa and its prayer.
After this, he can dispense with ihram and return to Mina to pass the night and spend nights of
tashriq period as done by other pilgrims. In principle, therefore, Hajj al-1frad is similar to Hajj
at-Tamattu' with the exception that in the latter case, a hady should be offered, while in the Hajj
al-1frad, hady is not compulsory and is rather recommended.
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2. Umrah Mufradah which should be performed after Hajj by one whose Hajj at-Tamattu' has
been turned into Hajj al-Ifrad requires departing from Adni al-Hal. It is best to put on ihram
from "Je'ranah" or "Hudaybiyah", or "Tan'eem" which are closer to Makkah. Then he should go
to Makkah for circumambulation around the Ka'bah and recite its prayer, embark upon Sa’y
between Safa and Marwah, engage in Taqsir or shave his head, carry out the Tawaf al-nisa and
recite Tawaf prayer.
HAJJ AT-TAMATTU IN BRIEF
Hajj at-Tamattu' includes two rites: Umrah Tamattu and Hajj at-Tamattu'. Umrah Tamattu' has
priority over Hajj.
Umrah Tamattu' has the following five acts:
1 . getting into the state of the ihram.
2. Tawaf around the Ka'bah
3. Tawaf prayer
4. Sa’y between Safa and Marwah
5. Taqsir
When the Muhrim accomplishes these tasks, things, which had become unlawful to him due to
ihram become permitted.
Hajj at-Tamattu' comprises of the following thirteen acts:
1. Getting into the state of the ihram
2. Wuquf in the plain of 'Arafat, Wuquf in Mash’ar al-Haram
4. stoning the Jamarat al-Aqabah in Mina
5. offering sacrifice in Mina
6. shaving the head or Taqsir in Mina
7. Tawaf in Makkah
8. reciting two rak'ah Tawaf prayer
9. Sa’y between Safa and Marwah
10. Tawaf an-nisa
11. reciting two rak’ah prayer of Tawaf an-nisa.
12. staying in Mina on the 11th, 12th, and 13th Dhu'l al-Hijjah (for some people)
13. ramy Jamarat on the 11th 12th of DWI al-Hijjah. Those who remain in Mina on the night
preceding the 13th should engage in ramy jamarat on the 13th.
1. It is permissible to perform 'Umrah Mufradah during the Hajj season before Umrah Tamattu.
2. Based on precaution, one should observe a month's space between the two Umrah he
undertakes for himself. If the second Umrah is performed through niyabah, the na'ib can receive
wages for it. If the Umrah Mufradah is obligatory for the one who has hired the na'ib, it would
be sufficient.
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RITES OF 'UMRAH TAMATTU
CHAPTER I
Place Of Getting Into The State Of Ihram In Umrah Tamattu'
The place of getting into the state ihram in Umrah Tamattu' which is called Miqat can be
different based on the different places from which the pilgrims depart for Hajj. The following
five places serve as Miqat:
A. Masjid ash-Shajarah (also known as Dhu'I-Hulayfah) is the Miqat for the people of Madinah
who go to Makkah.
1. In the case of emergency, getting into the state of ihram could be postponed to reach the Miqat
of the pilgrims of ash-Sham (Syria) or places parallel to it (including Lebanon, Palestine, and
Jordan).
2. Ihram outside the Masjid ash-Shajarah is not acceptable for the people who depart from
Madinah and head for Makkah. It is compulsory for them to put on ihram inside the Masjid ash-
Shajarah.
3. A person in the state of junub or haydh can become a Muhrim while passing through the
Masjid ash-Shajarah but should not halt in it.
B. Al-'Aqiq which has three points, namely "al-Maslakh", "al-Ghamrah", and "Dhat al'lrq", is the
Miqat for those who go to Makkah from Iraq and Najd.
C. Qarn al-Manazil is the Miqat for the people who go on Hajj through Ta'if.
D. Yalamlam, which is the name of a mountain, is the Miqat for those from Yemen.
E. Juhfah is the Miqat for those who head for Makkah through ash-Sham.
1. After religious proof is provided on the Miqat (that is, when two just witnesses testify about
the place being Miqat), there is no need for investigation. In the absence of religious proof, one
can ask people who are informed of these places.
2. Whenever a pilgrim takes a route, which does not pass through any of the mawaqit, he should
get into the state of ihram at any place parallel to the said mawaqit.
3. When there is choice, the pilgrim should not get into the state of ihram in Jeddah and should
go to one of the five mawaqit, unless he or she lacks strength. In such a case, based on
precaution, the pilgrim could put on ihram in Jeddah by making a nadhr.
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4. Parallel areas refer to the case in which a person who heads for Makkah reaches a place where
the Miqat is located on his right or left in a straight line, such that if he passes this area, the
Miqat would stand behind him.
5. Getting into the state of ihram before reaching the Miqat is not permissible. If one thus puts on
the ihram, it would be incorrect, unless the pilgrim makes a nadhr to get into the state of ihram
in a place before the Miqat, He should then become a Muhrim in this very place. For instance, if
he makes a nadhr to become a Muhrim in Qurn, it is incumbent on him to act in accordance with
his nadhr.
6. It is not permissible to voluntarily delay getting into the state of ihram in Miqat. if due to
forgetfulness, ignorance, or some other excuse, he leaves the Miqat without getting into the state
of ihram, he should, if possible, return to the Miqat and become Muhrim there. If not possible to
return to the Miqat, he should leave the Haram, if he has entered it and, based on ihtiyat wajib,
get as close to the Miqat as possible and then get into the state of ihram. If he cannot go out of
the Haram due to time limitation or the like, he should become a Muhrim inside the Haram at
the very point where his excuse has been removed.
7. If he leaves the Miqat without getting into the state of ihram, it is wajib for him to return if
time is not limited and become a Muhrim in the Miqat he has passed, no matter whether another
Miqat is before him or not.
MISCELLANEOUS ISSUES RELATED TO THE MIQAT
1. While putting on the ihram at Masjid ash-Shajarah, it is incumbent to put it on inside the
mosque itself and not in its vicinities.
2. If a lady is ha'idh in Miqat and is confident she cannot perform 'Umrah Tomato' in due time,
she should make niyyah for Hajj al-1frad and after completion perform Hajj Umrah.
3. If a person is in Makkah and wants to perform Umrah Tamattu' but has some reasons which
prevent him from going to the Miqat for it, he should go outside the harm and become a Muhrim.
It would suffice from Adni al-Hal.
4. For the Iranians, whether those employed in Jeddah or others, Miqat for 'Umrah Tamattu' and
Umrah Mufradah is the prescribed mawaqit. But for 'Umrah Mufradah, there could be permit for
ihram in Jeddah with nadhr, yet, as a precaution. the pilgrim should get into the state of ihram in
the mawaqit.
5. Based on ihtiyat, caravan attendants who want to go to Makkah and then leave it should not
perform Umrah Tamattu'. To enter Makkah, they should go to one of the prescribed mawaqit and
become Muhrim there for Umrah Mufradah. Adni al-Hal is not the Miqat for such people. After
performing Umrah Mufradah, they can leave Makkah. Afterwards entrance into Makkah for the
second and third times would not require ihram. The last time such people arrive in Makkah they
should go to one of the prescribed mawaqit such as Masjid ash-Shajarah or al-Juhfah to become
Muhrim for Umrah Tamattu'.
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6. Getting into the state of ihram before reaching the Miqat would be correct with nadhr. As a
result, ha’idh women who have religious excuses and cannot enter the Masjid can offer nadhr in
Madinah to become Muhrim for Umrah. In this case, they do not have to go to Masjid ash-
Shajarah. If husbands of these women are present, they should give idhn for their wives' nadhr.
7. Miqat in al-Juhfah is not confined to the mosque, and people can become Muhrim in any part
of al-Juhfah.
8. Leaving Makkah between 'Umrah Tamattu' and Hajj is not permissible, unless there is an
emergency or exigency. In such a case, based on precaution, the Muhrim should get into the state
of ihram for the Hajj and then leave, unless this would cause him distress. In such a case, he can
leave Makkah without ihram. At any rate, leaving Makkah would not make the Hajj incorrect.
Caravan attendants and the like can enter Makkah with Umrah Mufradah and perform Umrah
Tamattu' when they would no longer leave Makkah unless for Wuquf in the plain of 'Arafat.
9. If a person has become Muhrim in Jeddah and performed Umrah Tamattu', he should go to
Miqat, become Muhrim, and renew Umrah Tamattu' if he does not have any excuse not to go to
Miqat and if there is still time to perform Umrah Tamattu'.
10. If a person leaves Makkah after performing Hajj at-Tamattu' and wants to return while still a
month has not passed from the time of ihram for Umrah Tamattu', he does not need to become
Muhrim and can enter Makkah without ihram.
11. One who has performed 'Umrah Mufradah less than a month back can pass the Miqat
without ihram.
12. In the absence of her husband, a woman who wants to make a nadhr to get into the state of
ihram before reaching the Miqat does not need his permission. But in case her husband is
present, based on precaution, she should make the nadhr with his permission; otherwise, her
nadhr would not be valid.
13. Pre-Miqat nadhr for ihram is also permissible for the na'ib.
QUESTION 1: A group headed for Makkah via Ta'if. Before reaching Qarn al-Manazil, they
were sent to go through al-'Aqiq. They were barred from going to Qarn al-Manazil and became
Muhrim in al-'Aqia. What consideration should be taken in regard to their ihram
ANSWER: Their ihram is correct.
QUESTION 2: A ha'idh woman leaving Madinah for Makkah thought she could become
Muhrim and perform her duty while passing through Masjid ash-Shajarah. But when reaching
the mosque's courtyard, she realised that due to the huge crowd gathering there she could not
become a Muhrim by passing through. She obtained her husband's permission for nadhr, went
several steps away from the Masjid, and became Muhrim with nadhr. Does this suffice or not?
ANSWER: There is no problem is she became Muhrim with nadhr before reaching the Miqat.
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QUESTION 3: A ha'idh woman, conceiving she could get into the state of ihram while
passing through Masjid ash-Shajarah, entered the mosque, immediately got into the state of
ihram, cited the talbiyah, and took several steps toward the door she wanted to use to leave the
mosque. But when she saw she could not pass through, she left through the door from which she
had entered. Is her ihram correct or not?
ANSWER: It is correct.
QUESTION 4: If upon leaving the Miqat and along the way the pilgrim realises that he has not
made the talbiyah or niyyah or that his ihram is incorrect due to some other reason and wants
to return to the Miqat and that this would not be feasible for him unless he can possibly return to
the Miqat via Makkah, could he go to Makkah and return to the Miqat? Or should he become
Muhrim where he is?
ANSWER: If he can return to the Miqat, even from Makkah, he cannot become Muhrim from
any place other than the Miqat. But to enter Makkah, he should become Muhrim at Adni al-Hal,
while making intention for Umrah Mufradah. After performing its rites, he should go to one of
the prescribed mawaqit and get into the state of ihram for Umrah Tamattu.
CHAPTER II
Three acts are obligatory at the time of getting into the state of ihram:
First: niyyah
When a person wants to become Muhrim for Umrah Tamattu', he should make niyyah for it.
1. Umrah, Hajj, and their rites serve as 'ibadat and should be carried out with sincere niyyah for
the satisfaction of Almighty Allah without any intention for whatsoever that renders ihram vain
and void.
Second: talbiyah
Talbiyah means saying labbayk. He should pronounce the following:
"Labbayk Allahuma labbayk. Labbayk la shareeka laka labbayk." (Yes, here I am O Lord, here I
am. Here 1 am, there is no partner for You, here I am)
This much would be sufficient for him to become Muhrim and for his ihram to be correct. Based
on ihtiyat mustahabb, after pronouncing the four labbayk, he should say:
"Innal hamda wan-ne'mata laka wal-mulka, la shareeka laka labbayk." (Surely the praise and
the bounties are for You, and the kingdom is Yours; there is no partner for You, here I am)
After pronouncing the above, as an additional precaution, he should say:
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"Labbayk Allahuma labbayk. Innal hamda wan-ne'mata laka wal-mulka, la shareeka laka
labbayk." (Yes, here I am 0 Lord, here I am. Surely the praise and the bounties are for You, and
the kingdom is Yours; There is no partner for You, here 1 am) only once.
1. It is obligatory to recite labbayk
2. If one cannot learn the obligatory labbayk, or if he is short of time to learn it and cannot
pronounce it even with instruction, he should pronounce it any way he can, or, based on
precaution, he should hire a na'ib.
3. It is obligatory to discontinue reciting the talbiyah for Umrah Tamattu' upon sighting the
houses of Makkah. It is also obligatory to discontinue reciting the talbiyah of Hajj by the
zawal of 'Arafa Day.
Third: Ihram
Men should wear two pieces of clothing to get into the state of ihram. These are lounge (a piece
of cloth worn around the waist downwards) and the rada (cloak which should be worn on the
shoulders).
1. Based on ihtiyat, these two pieces of clothing should be worn before making the niyyah for
ihram and pronouncing the labbayk. If he wears them after pronouncing the labbayk, he
should repeat the pronouncement of the labbayk based on ihtiyat mustahabb.
2. It is not necessary for the lounge to cover the naval and the knees. It would suffice to be
conventional.
3. While wearing the clothing for ihram, based on necessary precaution, one should make
niyyah with the intention of submitting to the Will of Almighty Allah.
4. It is a condition that these two pieces of clothing are such that if one prays while wearing
them, his prayer would be correct. Therefore, they should not be made of silk. Nor should they
be stained with impurities that render prayer null and void. In addition, the lounge should not be
made of thin and transparent cloth.
5. Women's ihram cloths not be made of pure silk.
6. The two pieces of clothing which the Muhrim should wear are exclusive to men. Women can
become Muhrim while wearing their usual clothes-whether stitched or not. But their clothes
should not be made of pure silk, as already mentioned.
7. If the ihram clothing is made of hide, nylon, or the like, it would create no problems, provided
that it is conventionally known as clothes.
8. The ihram clothing does not necessarily have to be made of woven fabrics. Rather if it is made
of felt and is conventionally known as clothes, it would not be a problem.
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9. If one knowingly and intentionally fails to take off his stitched clothes at the time of ihram, his
ihram will not be completely correct.
10. While getting into the state of ihram, it is not permissible to wear the lounge around the neck.
But tying the lounge and the like is permissible.
SECONDARY ISSUES RELATED TO IHRAM
1. An insane person has no takleef, and ihram is not obligatory for him. If he enters Makkah
without ihram. it would not he a problem.
2. The Hajj rites of one who has deliberately mispronounced the talbiyah are incorrect. If
talbiyah is mispronounced involuntarily or due to forgetfulness or unawareness, it might be
deemed correct.
3. In the case of a person who mispronounces the talbiyah and realises that he has not correctly
become Muhrim after the wuqufayn and before the completion of the Hajj rites, his Hajj might
be deemed correct, provided that he comes up with this realisation after the time for correction
has passed. But based on the ahwat, he should not suffice with such a Hajj.
CHAPTER III
WHAT BECOMES HARAM TO THE MUHRIM
First: Hunting wild animals, unless there is fear of their attack.
Second: Having sexual intercourse, kissing, caressing, or amorously looking (at the
opposite sex). In short, any kind of carnal pleasure.
1. If a man lustfully and sensually kisses his wife, he should give a camel as kaffarah. If there is
no lust or sensuality, he should offer a sheep. Kissing those other than the spouse, such as one's
mother or children, is not Haram and does not require kaffarah.
2. If there is sexual intercourse after Wuquf in al-Mash'ar al-Haram and before the end of the
Tawaf an-nisa, Hajj would be correct, but kaffarah should be offered. But if it is after Tawaf annisa,
no kaffarah should be given. The fuqaha disagree on its hukm during Tawaf an-nisa:
whether doing half of it or passing through the fifth shawt is equal to the entire Tawaf.
3. One camel should be offered as kaffarah for masturbation, which leads to ejaculation.
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Third: It is not permissible for the Muhrim to contract marriage for himself or on behalf of
another person whether the latter is a Muhrim or a non-Muhrim (muhill).
Fourth: Masturbation means causing ejaculation with the hands or other means.
1. One who mistakenly or unaware of the precept masturbates, does not have to pay kaffarah and
should engage in istighfar. If he does so knowingly and deliberately, he should offer a camel as
kaffarah. If he cannot offer the camel, he should sacrifice a sheep. If he masturbates before al-
Muzdalifah, he should complete the Hajj rites and perform it over again next year. The same
applies to a case in which his wife touches his genitals.
Fifth: Use of perfume-whether it is musk, saffron, camphor, aloes-wood, ambergris (in
general perfume in the absolute sense of the word is prohibited.
1. Based on necessary precaution, one should abstain from smelling anything, which has a scent,
but which is not deemed perfume.
2. Repeated use of sweet-smelling material such that it is considered as one application does not
increase the kaffarah, but apparently kaffarah should be offered for each application, even
though the principle of necessity of kaffarah on sweet-smelling material is not prescribed.
Sixth: Men should not wear stitched clothes, including shirt, underwear, long garment
open in the front, vest, coat, and the like. The same applies to clothes with buttons and also
woven clothes, though these might not be stitched.
1. If a man needs the aforementioned clothes, it is permissible for him to wear them but, based
on precaution, he should offer kaffarah.
2. Women are allowed to wear stitched clothes without any restrictions.
3. It is permissible to wear wallets, belts, and other small stitched items that are not ordinarily
considered as clothes.
Seventh: Darkening the eyelids with kohl for ornamentation, even if there is no intention
for ornamentation.
Based on necessary precaution, one should avoid using kohl, which might cause ornamentation.
1. Application of kohl is for both men and women.
2. There is no kaffarah for application of kohl.
Eighth: Looking into the mirror
1. There is no problem in wearing glasses without having the intention for adornment. But based
on precaution, glasses should not be worn for adornment.
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Ninth: Wearing boots, giveh (light cotton shoes), socks and the like.
1. This applies to men only.
2. Evidently, covering the surface of the feet (from the ankle) with boots, socks, and the like is
forbidden. At any rate, if the Muhrim has to wear such items, he should, as a precaution, tear the
surface area.
3. There is no kaffarah for whatsoever covers the surface of the feet.
Tenth: Fusuq does not merely apply to lying. It also covers cursing and boasting.
Fusuq is forbidden, even if it does not involve insulting and cursing others.
Eleventh: jidal, which means saying such words as "Yes, by Allah!" or "No, by Allah!"
Pronouncing the words "No" and "Yes" to indicate negative and affirmative contexts is
not related to jidal. Jidal means swearing to prove or disprove something.
Twelfth: Killing insects that appear on one's body such as louse, flee, and leech.
Thirteenth: Wearing rings for adornment. There is, however, no problem in wearing rings
for istihbab.
1. There is no problem in wearing rings for a special purpose other than adornment and istihbab.
2. It is forbidden for the Muhrim to dye his body with henna for adornment. As a necessary
precaution,
henna should not be used for adornment, even if there is no intention to this effect.
There is no kaffarah for wearing rings and dying the body with henna.
Fourteenth: Women's use of ornaments
1. As necessary precaution, ornaments should not be used for adornment, even if there is no
intention to this effect.
2. Ornaments which women habitually wear before Ihram should not be taken off to get into the
state of ihram.
3. Women should not show to men even to their husbands, ornaments that they habitually wear.
4. Using ornaments is n but does not involve kaffarah.
Fifteenth: Applying oil to the body (an ointment)
1. Application of oil to the body members and the hair for ornamentation and softness is not
permissible, even if the oil has no perfume.
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2. There is no kaffarah for application of perfume-free oil.
3. There is no kaffarah for application of perfumed oil, but based on the ahwat, a sheep should
be offered as kaffarah.
Sixteenth: Removing hair from the body of oneself or from that of another person, is he a
Muhrim or a muhill.
1. If apart from the time of wudhu and ghusl, one touches his head or face and hair falls out, he
should, as a precaution, offer a handful of wheat, flour, or the like even though the necessity of
this ihtiyat is not prescribed.
Seventeenth: Men should not cover their heads with anything.
1. As a precaution, men should offer a sheep as sacrifice for covering the head. Covering parts of
the head does not involve the hukm for the entire head, unless it conventionally signifies this; for
instance, such as wearing a small hat that covers only the middle part of the head.
2. As a precaution, kaffarah should be offered each time the head is covered.
3. It is not permissible to immerse the entire head into water. The impermissibility of this act as
regards some parts of the head has not been prescribed.
4. Based on precaution, a sheep should be offered as kaffarah for immersing the entire head into
water.
5. There is no problem in drying the head with towels and the like, unless the towel covers the
entire head.
6. There is no problem in wearing a handkerchief around the head to relieve headache.
Eighteenth: Women should not cover their faces with small black veils or any other such
items.
1. It is forbidden for women to cover the face as they habitually do to observe the hijab. But
covering parts of the top or bottom or the sides of the face during prayer and on other occasions
would bear no problem, provided that it does not signify covering the whole face.
2. There is no kaffarah for using small black veils on the face, no matter how these are used.
Nineteenth: It is not permissible for the Muhrim man to shade himself.
1. Men are not allowed t themselves. But for women and child permissible and involves no
kaffarah.
2. Passing under a shade is forbidden when one is moving from a place. But when one resides in
a place such as
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Mina or elsewhere there is no problem in moving under the shade. Nor is there any problem in
using an umbrella or the like to be under shade, even if one is walking. Therefore, the Muhrim
can use an umbrella to go from his tent in Mina to the place where sacrifices are offered or where
ramy al-Jamarat is carried out.
3. It is not permissible for the Muhrim to be under shade while travelling in any vehicle,
aeroplane, or ship, which has a roof. There is, however, no problem in passing through or under
fixed shades such as bridges and tunnels.
4. While moving from a place, the Muhrim can use the shade of the side of the mount, the wall,
or the car, but, based on precaution, he should abstain from it.
5. Sitting under the roof while moving from a place at night is contrary to precaution, even
though it might be permissible.
The Muhrim can sit in a roofed car or aeroplane that transports him at night. But he should
observe the ihtiyat on rainy and cold nights, unless this ihtiyat causes him distress.
6. Those who board a ship in the state of ihram should not remain under its root. But sitting next
to the ship's wall, which provides shade, is obviously permissible, though, based on ihtiyat
mustahabb, this should be avoided.
7. A sheep should be offered as kaffarah for going under the shade while moving or travelling
from a place.
8. Those who become Muhrim f or Hajj in the Masj1d al-Haram and have taken residence in
Makkah till the Day of 'Arafa can use shade, so long as they are not going outside Makkah.
9. Using the shade involves no problem for one who has become Muhrim in Tan'eem since it has
become part of Makkah which in turn has the status of residence.
Twentieth: Causing blood to gush out from the body.
1. There is no kaffarah for causing blood to gush out from the body, although as a precaution,
one sheep should be offered as sacrifice.
2. During ihram, it is impermissible to scrape the skin, brush the teeth or do anything, else that
causes bleeding. But drawing blood out of body of others does not have the same hokum.
Twenty-first: Clipping the nails.
1 - If a person clips all nails of his hands and less than ten nails of his feet, he should offer one
sheep for nails of his hands and one mudd food for each nail of his feet. If he clips alt nails on his
feet and clips less than ten nails on his hands, he should offer a sheep for the nails of his feet and
one mudd food for each nail of his hand.
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Twenty-second: Pulling out a tooth without bleeding is not forbidden, nor does it require
kaffarah. In case pulling out the tooth is imperative and causes bleeding, a sheep should be
offered as kaffarah based on ihtiyat mustahabb.
Twenty-third: Cutting a tree or plant that has grown in the Haram.
Twenty-fourth: Carrying arms.
MISCELLANEOUS ISSUES RELATED TO RESTRICTIONS OF IHRAM
1. Going under the shade is Haram while one is in the state of ihram. But if the vehicle of the
Muhrim passes under bridges along the way or remains under a roof at the gas station, there
would be no problem for the Muhrim, and he does not have to pay kaffarah.
2. There is no problem in having injections while in the state of Ihram. But injections, which
cause bleeding, should be avoided, unless there is dire necessity for them. In this case, no
kaffarah would be required-
3. After the Muhrim reaches Makkah, even those new districts that are away from the Masjid al-
Haram, he could use roofed vehicles or shades to go to the Masjid al-Haram.
4. As a necessary precaution, perfumed soaps and shampoos should be avoided. There is no
problem in using perfume-free soaps and shampoos.
QUESTION 1: Due to heat rash; some muhrims need ointments. Could a Muhrim use such
ointments or not?
ANSWER: No, unless there is exigency for it. But use of ointment, even if not exigent, does
require kaffarah, unless it is perfumed. In this case, based on ihtiyat istihbabi, he should offer a
sheep as kaffarah.
QUESTION 2: Does shading oneself refer to bringing the head under the shade only or does it
also apply to the shoulders?
ANSWER: It does not apply to the shoulders.
QUESTION 3: Does shading oneself only apply to going under the roof or does it also signify
shades of cars?
ANSWER: It does not signify the latter, even though, based on ihtiyat mustahabb, it should be
avoided.
QUESTION 4: Could one use an umbrella in 'Arafat as with Mina? Or does 'Arafat involves a
hukm different from that of Mina?
ANSWER: There is no problem in using an umbrella in 'Arafat.
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QUESTION 5: Along the way from Makkah to 'Arafat and Mina, could the Muhrim pass
through tunnels, knowing that there is no other route that has no tunnels?
ANSWER: There is no problem in it.
CHAPTER IV
OBLIGATORY TAWAF AND SOME OF ITS AHKAM
The first rite of the 'Umrah which is obligatory for one who becomes a Muhrim for Umrah
Tamattu' and enters the holy Makkah is to engage in Tawaf around the Ka'bah for Umrah
Tamattu'.
1. Tawaf means circumambulating the Ka'bah seven times (as will be explained later). Each turn
is called shawt. Tawaf then comprises of seven ashwat.
2. Tawaf is rukn of Umrah, and 'Umrah would be vain and void for whoever deliberately
abstains from Tawaf until its time is over, whether this is done knowingly or unknowingly.
3. One who makes his Umrah void without any excuse and who has no time for provisions
should, based on the ahwat, perform Hajj al-Ifrad after which he would embark upon the Umrah
and leave the Hajj for the coming year.
4. In case the Muhrim wants to perform the Tawaf with other rites of Umrah but would not be
able to have ikhtiyari Wuquf in 'Arafat, he would be regarded as being short of time for the
Tawaf.
5. If he mistakenly avoids Tawaf, he should perform the Tawaf and its prayer at any time. If he
has returned to his place and cannot return to Makkah or if such a return is difficult, he should
hire a trustworthy naib.
ON OBLIGATIONS OF TAWAF
First: prerequisites of the Tawaf
A. Niyyah
B. One should be pure of hadath Akbar (such as Janabah, haydh, and nifas) and hadath
asghar (i.e. he should have wudhu after passing of gasses or after coming from toilet).
1. Tawaf of a person with hadath Akbar or asghar is null and void, whether wilful or due to
negligence, forgetfulness, or unawareness.
2. If hadath asghar occurs during tawaf (after the completion of the fourth round), he should stop
and gain taharah. Afterwards, he should start from where he left off and complete the tawaf. If
the hadath occurs before completing half of the fourth round, it is wajib to stop, gain taharah
30
and then complete it. Likewise if hadath asghar occurs before half the fourth round (namely
before completing the fourth round), he should stop, gain taharah and then complete it as ma fildhimmah.
3. Taharah from hadath akbar and asghar is not a precondition for a recommended tawaf.
4. If during tawaf, hadath akbar (such as Janabah or haydh) occurs, the pilgrim should
immediately leave the Masjid al-Haram. If this happens before half of the fourth round, he
should complete it after ghusl. If it happens after half of the fourth round, he should again
complete it after ghusl as ma fil-dhimmah.
5. If during the obligatory tawaf, the pilgrim has an excuse not to engage in wudhu or ghusl, it is
obligatory to perform tayammum and then embark upon the tawaf.
6. If during the tawaf, he doubts whether he has performed the wudhu or the ghusl, he should
disregard his doubt if he has already had taharah; otherwise, he -should engage in taharah and
complete the tawaf.
C. Taharah of the body and the clothes from nijasah or impurities.
1. If during Tawaf, the pilgrim's body or clothes become najis in such a way that purification
would is impossible while performing the tawaf, he should stop, purify the clothes or the body,
immediately return, and complete the tawaf from where he left off. His tawaf would be correct.
2. Apparently the previous hokum also applies to a case in which he realises that his body or
clothes have become najis during Tawaf and supposes that nijasah has occurred during tawaf.
3. If he forgets about the nijasah in his body or clothes and performs the tawaf but remembers it
during the tawaf or afterwards, he should, based on ihtiyat wajib, perform tawaf all over again.
4. The type of bleeding that is excusable during prayer is not excused in tawaf.
Taharah is not requisite for items such as socks, skull caps, handkerchiefs, and rings.
D. Covering naked parts of the body
1. Based on necessary precaution, covering naked parts of the body is a precondition of Tawaf.
E. Circumcision
1. Circumcision is a prerequisite for men's tawaf to be correct.
This hukm applies to both the mature and the immature males.
Second: Essential elements of tawaf are seven in number.
A. Commencing at the Hajar al-Aswad (the Black Stone of the Ka'bah).
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1. While commencing at the Hajar al-Aswad, all parts of the pilgrim's body do not have to face
all parts of the Hajar al-Aswad.
It is obligatory to start from any part of the Hajar al-Aswad and end where he started. For the
sake of certainty, he can make the niyyah a little before the Hajar al-Aswad and start the tawaf
while reaching its parallel areas and end where he started.
2. It is obligatory to start and end the Tawaf at the Hajar al-Aswad in the commonly understood
sense, whether at the beginning, the middle, or the end of it.
3. The seventh round should be completed at the point where one started the tawaf. As a result, if
he started the Tawaf at the beginning of the Hajar al-Aswad, he should end it at the same place.
Likewise, if he started at the middle or the end, he should complete the tawaf at the same place.
4. As with all Muslims, the pilgrim should start the tawaf at the parallel areas of the Hajar al-
Aswad without meticulousness shown by those having scruples. The seven rounds should be
completed without any halt.
B. Ending each round at the. Hajar al-Aswad.
This can be done through completing the seven rounds without any halt. The seventh round
should end at the same point where the pilgrim started the tawaf. It is not necessary to halt after
each round and then commence a new round.
C. The Ka'bah should be on his left during tawaf.
D. The Hijr Isma’il must be included in tawaf. Hijr Isma'il is linked to the Ka'bah and the
pilgrim should circumambulate it.
1. If he does not circumambulate the Hijr Isma11 and passes between it on all rounds, his tawaf
will be null and void and should be performed all over again.
2. If in some rounds he does not circumambulate the Hijr Isma'il, it is obligatory to repeat the
relevant rounds. If this is not done and he continues the tawaf, the Tawaf will be vain and void
and must be performed all over again.
E. It is held that tawaf should be performed between the Ka'bah and the rock called
Maqam Ibrahim (Station of Abraham) on all sides. But based on the aqwa, there is no
obligation in this act.
1. There is no limitation for mataf. Tawaf is permissible up to any part of the Masjid al-Haram in
which tawaf would be regarded as the tawaf of Ka'bah. If there is no crowd and exigency, it is
mustahabb to perform Tawaf between Ka'bah and Maqam Ibrahim.
F. Covering the Ka'bah and whatever is part of it.
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1. There is a projected part called Shadhrawan around the walls of the Ka'bah. Shadhrawan is
part of the Ka'bah and should be included in the Tawaf.
2. It IS permissible to place the hand on the wall of the Ka'bah at the Shadhrawan, and this act
will not invalidate the tawaf.
3. It is permissible to place the hand on the wall of Hijr Isma'il during tawaf and this act will not
render the tawaf null and void.
G. The tawaf should consist of seven rounds, no more, no less.
1. If upon returning to his country, the pilgrim realises that his tawaf has been incompletely
performed, he must return and correctly perform the tawaf and its prayers. If he cannot return, he
should hire a na'ib.
2. If during tawaf, he faces hadath before reaching half the fourth shawt (namely reaching the
parallel of the Ka'bah's third pillar), he should dispense with the tawaf, perform wudhu, and start
the tawaf all over again. If the hadath appears between half the fourth shawt and the end of this
round, he should dispense with the tawaf, perform wudhu, and then engage in a complete Tawaf
as ma fil-dhimmah. If the hadath occurs after the completion of the fourth shawt, he should stop
the tawaf, perform wudhu, and then carry out three other ashwat. If he faces hadath akbar during
Tawaf, he should immediately leave the Masjid al-Haram and perform ghusl. If the hadath akbar
happens before completing half of the fourth shawt, his Tawaf will be vain and void and should
be performed anew. If hadath akbar occurs after completing half of the fourth shawt, he should
perform a complete tawaf as ma fil-dhimmah.
3. If he mistakenly, negligently, or unknowingly performs the tawaf, without wudhu, his Tawaf
will be invalidated. The same applies to engaging in tawaf while in the states of Janabah, hayd,
and nifas.
4. If due to illness or brevity of time, a Muhrim cannot perform the tawaf, he should be assisted
and taken (by others) for Tawaf. If this is not possible either, he should hire a naib.
5. Based on necessary precaution, muwalat should be observed during the Tawaf. This does not
apply to halting the Tawaf after completing half of its rites to perform prayer and the like.
6. If during the obligatory Tawaf, he halts for daily prayer after having completed at least half of
the required rounds (namely three and a half ashwat), he should continue the tawaf from where
he left off. If he has completed less than three and a half ashwat, based on ihtiyat, he should
perform the Tawaf all over again if the time gap is long. But if the time interval is not long, this
ihtiyat might not be wajib and is mustahsan. In the relevant Ahkam, there is no difference
between congregation or individual prayers or abundance or brevity of time.
SECONDARY ISSUES RELATED TO THE TAWAF
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1. If upon completion of Hajj at-Tamattu', the Muhrim realises that he has passed through the
Hijr Ismail during several of the ashwat on tawaf of Umrah or H a l j, his Hajj will be correct,
and he should only perform tawaf and its prayer all over again.
2. If after Taqsir in Umrah Tamattu', he realises that his wudhu was null and void or was not
performed and that he has, nonetheless, engaged in tawaf and its prayer, he should perform tawaf
and its prayer anew, and thus his Umrah will be correct.
3. There is no problem in halting the tawaf. But based on ihtiyat mustahabb, the obligatory tawaf
should not be halted in such a way as to disrupt its muwalat.
4. One who has to perform jabirah wudhu and tayammum but who has ignorantly completed
Umrah rites without tayammum should perform tawaf and its prayer all over again.
5. If a woman's hair or parts of body, which should be covered during tawaf, are deliberately
uncovered, her tawaf will be correct but she has committed a sin.
6. It is permissible to perform the Tawaf in the upper floor, which would be parallel to the ceiling
of the Ka'bah. But based on ihtiyat, this should be dispensed with.
CHAPTER V
THE TAWAF PRAYER
1. Upon completion of the Umrah Tawaf, it is obligatory to recite two rak’ah of prayer similar to
the morning prayer.
2. Based on the ahwat, the prayer should be performed immediately after tawaf.
3. It is obligatory to perform this prayer at Maqam Ibrahim. It is wajib to offer this prayer behind
the Maqam such that the Maqam would stand between him and the Ka'bah. He should stand as
close to the Maqam as possible, provided that he does not disturb others.
4. If due to overcrowding he cannot stand behind Maqam Ibrahim, he should stand at any point
that would be considered as the Madam’s back even, if it is far away. Possibly then the prayer
would be correct in any part of the Masjid al-Haram.
5. If he forgets to perform the obligatory prayer of the tawaf, he should offer it at the Maqam
Ibrahim's back whenever he remembers it.
6. If he forgets to perform the tawaf prayer and realises this while engaged in sa'y between Safa
and Marwah, he should stop the sa'y at that very point, return, offer two rak'ah of prayer, and
then complete the sa'y from where he left off.
7. The person who has forgotten to perform the Tawaf prayer should return to the Masjid al-
Haram if he has not gone far away from Makkah and if he does not face any problems in
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returning to the Masjid al-Haram. Then he should offer his prayer. If he has gone far away from
Makkah and if returning to the Masjid al-Haram causes him trouble, he should offer his prayer
wherever he realises that he has not already performed it.
8. The same prayer precepts mentioned for forgetfulness apply to those ignorant of the rites of
tawaf prayer.
9. Tawaf prayer should be performed behind the Maqam Ibrahim and not on both sides of it.
10. Deliberate abandoning Tawaf prayer invalidates the Hajj.
QUESTION 1: IS it possible to perform other mustahabb prayer or acts of worship between
tawaf and its prayer? What about congregation prayer?
ANSWER: It is obligatory to perform tawaf and its prayer consecutively. But an interval is to be
taken as commonly understood such as the interval for nafelah prayers after offering- the daily
prayers.
QUFSTION 2: Could one perform the obligatory prayer of the Tawaf simultaneous with the
daily congregation prayer?
ANSWER: The legitimacy of reciting the Tawaf prayer in congregation has not been prescribed.
QUESTION 3: Can ghayr ul-mahram men and women stand behind Maqam Ibrahim to perform
the Tawaf prayer?
ANSWER: There is no problem if there is one wajib space between them or if the men stand a
little ahead of the women.
CHAPTER VI
Sa’y and Some of Its Ahkam
1. After performing the tawaf prayer, the Muhrim should embark upon sa'y between the two
famous hills of Safa and Marwah.
2. Sa'y refers to beginning at Safa going towards Marwah, and returning again to Safa.
3. The sa'y between Safa and Marwah should be performed seven times, each of which is called
shawt. That is to say, going from Safa to Marwah is one shawt, while returning from Marwah to
Safa is another.
4. It is obligatory to begin the sa'y, at Safa and end the seventh shawt at Marwah.
5. It is obligatory to perform the sa'y after Tawaf and its prayer.
35
6. If the distance between Safa and Marwah is made into two or several layers or strata, all of
which are between the two hills, the pilgrim can engage in sa'y from each layer or stratum.
7. It is obligatory to turn the face toward Marwah while going and to turn the face toward Safa
while returning.
8. Sa'y can be delayed after tawaf and its prayer to rest or proceed when the weather gets cool.
Sa'y can be delayed until the night without any excuse.
9. Sa'y cannot be delayed until next day, unless there is a valid excuse.
10. Sa'y is an act of worship and should be performed with pure niyyah for the satisfaction of
Almighty Allah. If due to forgetfulness the of Hajj pilgrim increases the number of ashwat of the
sa'y by one shawt or more, his sa'y is valid.
12. If he mistakenly performs less ashwat than required, he has to complete it whenever he
recalls his mistake. In case he has gone to his homeland, he should return and perform it, if this
does not cause him distress. If he cannot return or if returning involves distress, he should hire a
naib.
13. If he forgets to perform the sa’y in Umrah Tamattu', conceives that his Umrah rites have
been completed, removes ihram, and then has intercourse with his wife, he should return and
complete the sa'y. Based on necessary precaution, he should offer a cow as kaffarah.
SECONDARY ISSUES RELATED TO THE SA’Y
1. In case the pilgrim knows he should perform the sa'y between Safa and Marwah seven times
and begins from Safa with this intention but regards each instance of going and returning as one
shawt, consequently performing fourteen ashwat, his sa'y is acceptable, based on the aqwa.
2. If while performing the sa'y he doubts the number of the shawt but continues the sa'y and then
comes to certainty and completes it, his sa'y will be correct.
3. Hai’dh women who hire a na'ib for tawaf should personally perform the sa'y, as the site of the
sa'y is not a mosque. They should also observe the order of tawaf and sa'y.
4. The precept for mistakenly increasing the number of ashwat in sa'y also applies to
unknowingly performing more ashwat than required in sa'y.
QUESTION 1: A person was performing sa'y. Suddenly he realized that the section marked for
harwalah had been passed at normal speed. He conceived that harwalah was imperative and thus
returned and assumed harwalah to go through those parts he had passed at normal speed. Is his
sa'y correct?
ANSWER: This should not be done with ikhtiyari. But in the aforementioned case, his sa'y is
correct, and he shoulders no obligation. Nevertheless, based on precaution, he should complete
the say.
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QUESTION 2: A person performed Sa’y between Safa and Marwah five times, comprising a
total of ten ashwat. When he realized what he had done, he stopped his sa'y right there and then.
He subsequently performed Taqsir. Is his sa'y correct or not?
ANSWER: His say is correct.
QUESTION 3: While engaged in sa'y a pilgrim doubts the number of the ashwat but
nevertheless continues his sa'y, trying to record the ashwat. After pondering and engaging in sa'y
for 100 meters or proceeding with the next shawt, he gains certitude about the number of the
shawt. He completes the rest of the say with certitude. Is his sa'y correct or not?
ANSWER: Yes, his sa'y is correct and valid.
CHAPTER VII
TAQSIR
1. Taqsir becomes wajib upon completion of sa'y. Taqsir refers to clipping the nails or shortening
the hair, mustachio, or beard. Shaving the hair (on the head) is forbidden and not required in
Taqsir.
2. Taqsir is also an act of worship and should thus be performed with pure niyyah for the
satisfaction of Almighty Allah.
3. If a pilgrim forgets to perform Taqsir until he gets into the state of ihram f or Hajj, his 'Umrah
will be correct. It is mustahabb (for him) to offer a sheep as sacrifice. Based on the ahwat, he
should not abstain from offering this sacrifice.
4. If he intentionally or unknowingly abstains from Taqsir until the time of getting into the state
of ihram f or ill Hajj, his Umrah will be null and void based on the aqwa. His Hajj will become
the Hajj al-Ifrad. Based on necessary precaution, he should perform Umrah Mufradah after
completing the Hajj al-1frad and carry out the Hajj the following year.
5. Tawaf an-nisa is not wajib in Umrah Tamattu'. But based on precaution, tawaf and its prayer
should be performed,
6. After the Muhrim engages in Taqsir, everything which had become forbidden to him due to
ihram becomes halal, even intercourse with his wife. The only exception is shaving the head
which remains Haram.
SECONDARY ISSUES RELATED TO Taqsir
1. Pulling out the hair is not sufficient for Taqsir. Rather the hair should be shortened with
whatever instrument.
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2. In Umrah Tamattu', Halq could not be substituted for Taqsir. If Halq is knowingly and
intentionally substituted for Taqsir, it would be a Haram act, and a sheep should be offered as
sacrifice.
QUESTION 1: A person performed Umrah Tamattu' but instead of Taqsir pulled out some hair,
being certain that this would suffice. He has now completed the Hajj. Is pulling out the hair
permissible? What should this person do?
ANSWER: Pulling out the hair cannot substitute for Taqsir. If it is done knowingly and
intentionally, kaffarah should be given. But if it is done unknowingly, it invalidates the Umrah,
turning the person's Hajj into Hajj al-Ifrad. If Hajj was obligatory for this person, he should,
based on necessary precaution, perform Umrah Mufradah after the Hail rites. He should embark
upon Umrah Tamattu' and Hajj the following year.
AHKAM RELATED TO 'UMRAH AND HAJJ AT-TAMATTU'
1. Based on necessary precaution, Umrah Mufradah should not be performed after Umrah
Tamattu and before Hail at-Tamattu'. But it would bear no problem for Umrah and Hajj at-
Tamattu'.
2. The pilgrim is not allowed to leave the Holy Makkah after 'Umrah Tamattu' and before
completion of the Hajj, unless there is an exigency. In this case, based on precaution, he should
first become Muhrim for Hail and then leave Makkah. But if becoming Muhrim causes him
distress, he can leave without getting into the state of ihram. People such as caravan attendants
who have to enter and leave Makkah several times should perform Umrah Mufradah the first
time they arrive in Makkah. They should perform Umrah Tamattu' the last time they enter
Makkah and go to 'Arafat to perform Hail and Wuquf after Umrah.
3. The impermissibility of leaving Makkah between Umrah and Hajj applies to the precincts of
the present day Makkah. As a result, the pilgrim can go to any area c which is presently part of
the Makkah, though it was previously considered as being outside Makkah.
TURNING HAJJ AT-TAMATTU' INTO HAJJ AL-IFRAD
1. If for no good reason and intentionally he has not got into the state of ihram and invalidated
his Umrah, he should, if time is short for Umrah Tamattu', perform the Hajj al-Ifrad, based on
necessary precaution. Then he should engage in Umrah Mufradah and carry out the Hajj the
following year.
2. A person who becomes Muhrim for Tamattu' in the obligatory Hajj but who deliberately
delays it until he runs out of time should act in accordance with the precept put forward in item
Number 1 above.
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RITES OF HAJJ AT-TAMATTU
CHAPTER I
IHRAM OF HAJJ AT-TAMATTU
1. Upon completion of Umrah, it is obligatory for the mukallaf to get into the state of ihram for
Hajj at-Tamattu'.
2. If he makes niyyah for Hajj at-Tamattu' and pronounces the wajib labbayks (as already
mentioned in the part on ihram for Umrah), he would become a Muhrim and does not need to
make the intention for ihram and for abstaining from the muharramat. He should not make the
intention of doing anything that would invalidate the ihram. 3. Niyyah should be pure and
sincere to satisfy Almighty Allah. Hypocrisy would invalidate the Hajj at-Tamattu'.
4. Getting into the state of ihram and pronouncing labbayk is the same as mentioned in regard to
ihram for Umrah.
5. Everything presented as muharramat for ihram is also Haram in the ihram for Hajj at-Tamattu'.
Likewise, all which required kaffarah there would also need kaffarah in the Hajj at-Tamattu'.
6. Time is ample for ihram. The pilgrim can delay it so long as he still has time for ikhtiyari
Wuquf in 'Arafah after ihram. He cannot delay it further.
7. 1hram for Hajj should be done in any part of Makkah, even in the newly built districts.
Nevertheless, ihram in the Masjid al-Haram is afdhal.
8. The same precept which applies to one who has not got into the state of ihram due to
forgetfulness applies to the person who fails to have ihram due to unawareness.
8. Hajj will be invalidated if a person knowingly and intentionally postpones ihram until the time
for Wuquf in 'Arafat and Mash'ar is over.
QUESTION 1: The distance between some newly-built districts of Makkah and the Masjid al-
Haram is more than 18 kilometers. These might conventionally be deemed as suburbs of
Makkah, not as parts of it, since traffic signs indicate the direction of Makkah. Is it then possible
to become Muhrim f o r Hajj at the aforementioned districts?
ANSWER: There is no problem if they are the districts of Makkah. But if they are not Makkah's
districts or if there is doubt about this, the pilgrim should avoid becoming a Muhrim at these
sites.
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CHAPTER II
WUQUF IN 'ARAFAT
1. Wuquf is obligatory in 'Arafat- which is a famous place with commonly known bounds---with
pure intention, as is the case of other acts of worship.
2. Based on the ahwat, Wuquf in 'Arafat should commence ~t the zawal until maghreb. The
pilgrim might be allowed delay from the. zawal to recite the zuhr and , ASR prayers and make
the preliminaries.
3. It is obligatory to be in 'Arafat from midday until sunset on the same day. But as already
indicated, this is not entirely rukn to invalidate the Hajj if abandoned. Therefore, if the pilgrim
engages in a brief Wuquf, departs, and returns in the afternoon for Wuquf, his Hajj will be
correct, even if he deliberately and knowingly abstains from Wuquf.
4. Mere presence in 'Arafat is the rukn for Wuquf. This presence might be very brief such as one
minute or two; therefore, if one does not at all go to 'Arafat, he has abstained from a rukn.
4. If one intentionally and knowingly dispenses with the rukni Wuquf (namely if he does not
have any presence in 'Arafat from midday until sunset), his Hajj will be invalidated.
6. If he deliberately departs from 'Arafat before sunset and leaves its precincts, he has committed
a Haram act. If he becomes repentant, returns, and engages in Wuquf until sunset, he will not
have to embark upon compensation.
7. If, however, he does not return, he should offer a camel as kaffarah to be sacrificed in the way
of Almighty Allah at any place. Based on ihtiyat mustahabb (recommended precaution), he
should sacrifice the camel in Mina and on the day of Eid al-Urban and his Hail will be correct. If
this is beyond his means, he should fast for 18 days.
8. If he mistakenly leaves 'Arafat, he should return before the time expires. if he realizes his
mistake but does not return, he will be a sinner, yet he does not have to pay kaffarah. If he does
not realize his mistake until the time expires, he does not have to offer kaffarah.
9. The same decree applies who leaves 'Arafat due to ignorance.
10. Realization of the obligatory stay (wajib Wuquf) and not the rukni Wuquf is the standard to
measure the time for Wuquf in 'Arafat which converts the Hajj.
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CHAPTER III
WUQUF IN MASH’AR AL-HARAM
1. After completing Wuquf in 'Arafat when the sun sets on the 9th of Dhu'l Hijjah, the pilgrim
should go the Mash'ar al-Haram which is a well-known place with specific limits.
2. After leaving 'Arafat, based on precaution, he should spend the night preceding the Eid al-
Qurban until daybreak of the Eid in the Mash'ar al-Haram with the intention of submitting to the
will of Almighty Allah in spending the night there.
3. In the morning of Eid al-Qurban, he should make niyyah for Wuquf in the Mash'ar al-Haram
until sunrise. This is the extent of wajib Wuquf. As this Wuquf is an act of worship for Almighty
Allah, it should be based on sincere niyyah without engaging in hypocrisy and show-off.
4. Those having excuses---such as women, children, the ailing people, old men, the physically
weak and those who need nurses and guides---can leave the Mash'ar al-Haram for Mina after
some halt in the Mash'ar at night.
CHAPTER IV
WAJIBAT OF MINA (OBLIGATIONS OF MINA)
First. Ramy of Jamarat al- Aqaba refers to throwing pebbles at the symbolic satans which
are located in Mina.
1. The pilgrim should use pebbles for ramy,. These should not be very small such as gravel. nor
should they be very large. The pebbles should be of stone not of other material like clod,
potsherd, and gems. However. different types of stones, even marble, can be used.
2. The pebbles should belong to the Mash'ar al-Haram, and those outside the .Mash'ar are not
acceptable.
2. The pebbles must be new, that is to say they should not have been used for ramy in the past
years.
4. The pebbles must be mubah; therefore, usurped pebbles or those procured by others for
personal use are not sufficient.
5. Ramy should be done from sunrise until sunset of the day of Eid al-Qurban. If the pilgrim
forgets to perform the ramy on this day, he can carry it out until the 13th. If he cannot carry it out
by then, he should, based on necessary precaution, carry it out in person or through deputation.
The following year, he or his na'ib should perform its qadha.
6. Several things are obligatory in ramy:
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a. Niyyah which should be sincere without hypocrisy or show-off, both of which invalidate the
ramy.
b. The pebbles should be thrown. Going close to the jamarah and placing the pebbles on it would
not be sufficient.
c. The pebbles, being thrown, should hit the jamarah.
d. Each ramy must be carried out using seven pebbles.
e. The pebbles should be gradually and consecutively thrown. In this case, there would be no
problem if they hit the jamarah at the same time. But all or a few of the pebbles should not be
thrown at the same time, even if they consecutively rather than simultaneously hit the jamarah.
1. If the pilgrim throws a pebble but does not hit the jamarah, he should throw it anew, even
though at the time of ramy he conceived that the pebbles had hit the jamarah. Therefore, if there
are other things installed close to the jamarah and he has mistakenly thrown the pebbles at them,
the ramy should be repeated, even if next year and by the pilgrim's na'ib.
2. Those who have excuses not to engage in ramy during the day can perform it anytime at night.
Second: Dhibh is obligatory in Mina.
1. One who performs the Hajj at-Tamattu' should offer a hady (i.e. a camel or a cow, or a sheep)
for Dhibh. Camel is preferable.
2. Apart from the aforementioned three animals, other animals do not meet the requirements of
Dhibh.
3. Several points apply to the hady: a. it should be free of any defect b. it should have all bodily
organs c. its inner horn should not be broken d. it should not be thin e. it should not be castrated
4. It is not a condition for the hady to have unmutilated testicles, unless it reaches the point of
castration All bodily organs such as testicles and ears or horns and tail which are natural to the
relevant animals should be found in the hady; otherwise, it would be regarded as defective. The
hady does not have to be young.
5. If the hady is a camel, it should have entered its sixth year. If the hady is a cow. based on
necessary precaution, it should have entered its third year. The same applies to a 2oat. Based on
necessary precaution, an ewe should have entered its second year.
6. Dhibh should be per after ramy jamarah.
7. Based on necessary precaution, Dhibh of hady should be performed on the day of Eid al-
Qurban and not afterwards.
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8. If due to an excuse---such as forgetfulness or others---he forgets to perform the Dhibh on the
day of Eid al-Qurban, he should, based on necessary precaution, engage in Dhibh during the
tashriq period. If not possible, Dhibh should be carried out in the remaining days of the month of
Dhu’l Hijjah.
9. If the pilgrim engages in Dhibh of a hady which he conceives to be sound and healthy and
later realizes that it was sick or names (defective or having some bodily deficiencies) his Dhibh
will not suffice and he has to do it all over again if he can afford it.
10. Based on necessary precaution, the na'ib for Dhibh should be a Shi'ite, unless the pilgrim
himself makes the niyyah f o r Dhibh and hires a na'ib only to perform the Dhibh.
11. Dhibh is also an act of worship and entails pure niyyah to submit to the will of Almighty
Allah.
SECONDARY ISSUES RELATED TO THE HADY
1. It is not permissible to deliberately delay the Dhibh until after the day of Eid al-Qurban, unless
there is an ahwat. But if the pilgrim intentionally, unknowingly, or mistakenly delays it, he
should offer the Dhibh during the tashriq period.
2. Based on precaution, the person who has accepted the niyabah of the mukallaf should
personally conduct the Dhibh.
3. Under the present conditions, offering the sacrifice at the new places for slaughter is correct
and permissible.
4. If a man offers the Dhibh on behalf of his wife or another person without having their wikalah
and supposing to have implicit permission from them, the Dhibh will not be correct. Based on
necessary precaution, he should not suffice with the Dhibh of the na'ib if prior permission has not
been obtained from the one who hired the na'ib.
5. Iron and stainless steel (knives) should be used for Dhibh. If the pilgrim doubts whether the
knife or other instruments are made of iron or not, he should come to a certainty (and then
perform the Dhibh).
QUESTION 1: What duty is shouldered by a person who has given his sheep to a non-believer
for Dhibh and who has performed Halq and other subsequent rites and then realised that a nonbeliever
has conducted Dhibh for him?
ANSWER: There is no need to perform Dhibh all over again if the na'ib is hired for the mere
practice of Dhibh. But if the na'ib had niyabah for both the practice of the Dhibh and the niyyah
for Dhibh, it should be performed all over again. Then Halq and other subsequent rites will be
correct.
QUESTION 2: What happens if a person mistakenly, unintentionally, or unknowingly fails to
observe the specific order of the rites of the day of Eid al-Qurban?
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ANSWER: It is obligatory to observe the specified order of the Mina rites. This order cannot be
intentionally abandoned. If, however, one had not followed the order, obviously it is not
obligatory for him to repeat the rites he had performed without observing order. But order should
be observed based on precaution.
QUESTION 3: What should be done if after Dhibh and before or after completing the remaining
Hajj rites, the pilgrim realizes that the age of the hady was less than required?
ANSWER: He should offer Dhibh anew.
Third: Taqsir is obligatory in Mina.
1. After Dhibh. each mukallaf has the choice to either shave his head or shorten his, nail or hair.
2. Women should cut some locks of their hair or clip nails and should not ,have their heads.
Based on the ahwat, women should both clip their nails and cut some locks of their hair.
3. One who has gone on Hajj for the first time has the choice to either shave his head or perform
taqsir. But based on the ahwat complete shaving of the head (Halq) should he carried out,
4. Shaving the head and Taqsir, being acts of worship, should be carried out with pure intention
to submit to the Will of almighty Allah. They would not be correct without pure intention and in
such a case they would not make halal (permissible things which' normally become halal after
such acts.
5. Shaving the head and Taqsir should be carried out in Mina and it is not permissible to
voluntarily perform them elsewhere.
6. Based on precaution, the head should be shaved and Taqsir should be performed on the day of
the Eid, even though the pilgrim might be allowed to delay them until the end of the tashriq
period-
7. In Mina, it is obligatory to primarily engage in ramy jamarah, then Dhibh, and then Taqsir or
Halq.
8. If the pilgrim does not observe the required order (of the Hajj rites), he has committed a sin.
But obviously, he does not have to repeat those rites whose orders he has not observed, though
their repetition would be in accordance with ihtiyat.
SECONDARY ISSUES RELATED TO HALQ OR TAQSIR IN HAJJ
1. Based on necessary precaution. Halq or Taqsir should not be postponed until the night. If the
pilgrim fails or forgets to perform them on the day of the Eid, he should carry them out on the
night of the 11th of Dhu’l Hijjah. And this would suffice.
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2. One who wants to shave the head of another person cannot do so before he performs his own
Halq or Taqsir. Removing the hair of another person is not permissible until one obtains relief
from ihram.
3. One who has conducted Halq in a place other than Mina and performed the subsequent rites
has not become a muhill and should perform the subsequent rites all over again.
4. One who has, for some reason, postponed Dhibh to after the Eid does not have to delay Halq
or Taqsir. Based on precaution, Halq and Taqsir should be performed on the day of the Eid. But
the tawaf al-Hail would be invalid if performed before Halq or Taqsir. QUESTION 1: Would
rites of Makkah be correct for those who came to Makkah after performing Halq and Taqsir,
carried out Makkah rites such as Tawaf, sa'y, and tawaf an-nisa and then realised that their Halq
a n d Taqsir was not carried out in Mina? ANSWER: In such a case, their Makkah rites are
incorrect and should be performed all over again.
CHAPTER V
THE OBLIGATIONS AFTER THE RITES OF MINA
1. Rites which are obligatory to be performed in Makkah: a. Tawaf al-Hail known as tawaf b.
tawaf prayer c. sa'y between Safa and Marwah d. tawaf an-nisa e. Prayer of tawaf an-nisa
2. The tawaf al-Hajj, its prayer, sa'y. tawaf an-nisa and its prayer should he performed exactly as
already indicated in the part of tawaf al-'Umrah and its prayer and sa'y. Only the niyyah would
be different here. The pilgrim has to make niyyah f o r tawaf al-Hajj, it sa'y and tawaf an-nisa.
3. If Mina rites are performed in `dvance due to excuses, they would suffice, unless the excuses
become invalid later. For instance, a woman (who thought her monthly period would start) does
not become ha’idh, a sick person recovers, and overcrowding is not as such to cause annoyance.
Thus in such cases, it is not exigent to perform the rites all over again. But performing them all
over again is in accordance with the ahwat.
4. A separate Tawaf an-nisa is obligatory for Hajj and for 'Umrah Mufradah.
QUESTION 1: A person has forgotten to perform tawaf an-nisa for Umrah Mufradah and has
become Muhrim for 'Umrah Tamattu'. Should he perform the forgotten tawaf an-nisa before or
after 'Umrah Tamattu' rites? ANSWER: He can perform it after the Tamattu' rites. If tawaf annisa
is delayed it would bear adverse impacts and the Hajj will not suffice. QUESTION 2: A
person who has not performed the Tawaf an-nisa of Umrah Mufradah is to carry out the Hajj al-
1frad subsequently. Would tawaf an-nisa of the Hajj al-1frad suffice for him or not? ANSWER:
It will not suffice.
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CHAPTER VI
STAYING OVERNIGHT IN MINA
1. It is obligatory for the pilgrims to rpend the nights preceding the 11th and 12th of Dhu’l
H1jjah in Mina. That is to say, they should stay there from sunset until midnight or from
midnight tntil sunrise. Those who hold vigil in Makkah and engage in worship until the morning
without doing anything else other than what is exigent (such as eating `nd drinking as needed,
and renewing the wudhu) do not have to spend the nights preceding the 11th and the 12th in
Mina.
2. Remaining in Mina for the said three nights could extend from the evening until midnight or
from midnight until sunrise. 3. Staying overnight in Mina is an act of worship and should he
performed with pure intention for the satisfaction of Almighty Allah.
4. One who abstains from remaining in Mina on the nights which are obligatory should sacrifice
one sheep for each night he misses.
4. Based on precaution, the sacrifice should be offered if the pilgrim falls to spend the night at
Mina either knowingly and deliberately, or forgetfully and unknowingly.
6. The kaffarah for hunting should be offered in Makkah during 'Umrah and in Mina during Hajj.
Based on precaution, the same should apply to other instances of kaffarah.
QUESTION 1: What would happen if one stays overnight in a place other than Mina' Are those
12norant of this precept excused or not?
ANSWER: He should offer a sacrifice. Based on precaution, there is no difference between
those aware and those ignorant of this precept.
QUESTION 2: After performing the threefold rites of the day of the Eid. a pilgrim wants to go
to Makkah to perform the tawafs. But he knows that if he goes to Makkah he would not be able
to spend the first three hours of the required period in Mina. Should he go to Makkah or not?
Does he have to pay kaffarah for going to Makkah (in this case)?
ANSWER: In this case, there is nothing wrong with going from Mina to Makkah. c But kaffarah
should be given for delay. unless he entirely spends the second half of the night in Mina.
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CHAPTER VII
RAMY AL-JAMAR
1. Ramy al-Jamarat should be performed on the days following nights that are obligatory to be
spent in Mina. Ramy al-Jamarat means throwing pebbles at the three Jamar or the symbolic
satans, namely the ones in the front, the middle, and the rear.
2. The pilgrim should daily throw seven pebbles at each jamarah. The manner, condition, and
obligations of ramy have already been presented in the previous part on Jamarat al-Aqabah.
3. Pebbles should be thrown from sunrise until sunset on the morrow of the night the pilgrim
spends in Mina. R am y should not be carried out at night.
4. People with excuses not to perform the ramy during the day---such as shepherds, sick ones,
impotent individuals, and those fearing something such as the huge crowds---are allowed to
perform the ramy on the night of the same day or on the next night.
5. Ramy should be carried out in order. The front, the middle, and the rear jamarah should be
respectively hit with pebbles.
6. A person who forgets to perform the ramy and leaves Mina should return and perform the
ramy. If he cannot return, he should hire a na'ib. If the tashriq period has passed, he should
return, based on necessary precaution, and perform ramy or hire a na'ib. He or his na'ib should
perform the qadha the following year.
SECONDARY ISSUES RELATED TO THE RAMY
1. Women and their caretakers, as well as weak people, who are allowed to arrive in Mina from
the Mash'ar al-Haram after midnight can engage in ramy at night, if they have excuses not to
perform it during the day. Women are allowed to engage in ramy at night.
2. Ramy Jamarat can be done from the upper floor, though, based on recommended precaution
(ihtiyat mustahabb), it should be conducted from the conventional place of the past (ground
level).
3. Those who have excuses not to engage in ramy on the day of the Eid can do so on the
preceding or following night of the Eid. If they also have excuses not to conduct ramy on the
11th of Dhu’l Hijjah, they can perform the relevant ramy of the 11th on its night.
QUESTION 1: Can one conduct the ramy at night without having any excuses? If ramy at night
is correct, does it involve a sin? Likewise, although delay in Dhibh on the day of Eid al-Qurban
is aright, does it involve a sin?
ANSWER: Ramy cannot be done at night without an excuse. If one does not conduct ramy
during the day without having a valid excuse, he would be committing a sin. Likewise, based on
47
the ahwat, if he deliberately delays the Dhibh and does not perform it on the day of the Eid, he
would be committing a sin, though his Dhibh would be correct.
QUESTION 2: Can one throw the pebbles at the cement made part of the column?
ANSWER: If the cement-made part is conventionally regarded as a constituent of the column
(jamarah), ramy would be correct.
QUESTION 3: Due to overcrowding and possible dangers, is it possible to bring the women
from Mash'ar to Mina after the midnight of the 10th of Dhu’l Hijjah, take them to jamarah
'Aqabah on the same night for ramy, return them to the tents, and again take them to the Jamarat
close to the sunset on the 11th to perform the ramy of both the 11th and the 12th on the night of
the 12th?
ANSWER: After Wuquf in Mash'ar and arrival in Mina, women can perform ramy jamarah al-
Aqabah on the night before Eid al-Qurban. But they could perform the ramy on the 11th and the
12th at night, only if they have excuses not to perform them during the day.
MISCELLANEOUS ISSUES
1. One has the option of qasr and itmam for the daily prayers all over the two holy cities of
Makkah and Madinah. Apparently, the precept applies to the two cities as they stand, without
any distinction between their former and new districts. But, based on the ahwat, in this case, one
should suffice with the limits of the past Makkah and Madinah or rather the Masjidayn Sharifayn
(The Masjid al-Haram in Makkah and the Masjid an-Nabi in Madinah).
2. If due to an excuse---such as illness---a pilgrim has failed to take off his stitched clothes in
order to enter the state of ihram, he should make niyyah for 'Umrah and/or Hajj and pronounce
the labbayk at the Miqat or areas parallel to it. This would suffice. Whenever he is relieved of the
excuse, he should remove the stitched clothes and enter the state of ihram. He, however, does not
have to return to Miqat, but, based on ihtiyat wajib, he should offer a sheep as 148 sacrifice for
having worn stitched clothes.
3. Kaffarah should be given to the poor and the needy.
4. A person who made intention for iqamah 'ashrah in Makkah retains his intention upon going to
'Arafat and Mina and returning. His Prayer would be itmam at all these sites.
QUESTION 1: Should prayer be performed all over again if a person has engaged in istidarah
prayer in the Masjid al-Haram such that he faced the congregation prayer leader or stood on his
sides?
ANSWER: There is no need to perform it all over again and it is Permissible.
QUESTION 2. In Purifying the Masjid al-Haram, the nijasah is removed and it is then washed
with water. Qaleel water is used to wash each -side and one becomes aware of the nijasah of the
48
entire Masjid. Can one engage in sajdah on those stones due to distress or difficulty or some
other reason?
ANSWER: One cannot gain awareness (about this issue) and should disregard any doubt that
may arise.
QUESTION 3: A pilgrim, after performing all the rites of Umrah and Hajj, realised that his
wudhu was null and void. Would his Hajj be considered correct if he makes provisions for the
tawafs and prayer? Supposing that his Hajj would become invalidate, how should he be relieved
of ihram, and what duty does he shoulder?
ANSWER: Yes, by making provisions for the tawafs and the prayer his Hajj would be correct.
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Glossary
A
afdhal meritorious
ahkam decrees or injunctions; plural of hukm
ahwat greater precaution or care
'Arafat the 9th day of Dhu'l Hijjah when the
pilgrims assemble at the place outside Makkah,
known as the plain of 'Arafat
'asr afternoon
aqwa (what is) more stronger or forceful
ashwat rounds or turns; plural of shawt
B
badhl gift, present
Badhli Hajj Gifting of Hajj; sending soemone
on Hajj as a way of generosity
Bayt Allah al-Haram The Sacred House of
Allah
D
dhibh slaughtering, animal sacrifice
E
Eid al-Qurban Feast of Sacrifice celebrated on
10th Dhu'l Hijjah
F
faridhah an indispensable religious duty
fuqaha jurisprudents
fusuq disobedience to the commends of God;
committing sins
G
ghayr ul-mahram one who is not mahram
ghusl ritual bathing
H
hadath akbar major impurity requiring ghusl
hadath asghar minor impurity requiring
wudhu
hady animal sacrifice, sacrificial offering
hai'dh menstruating
Hajar al-Aswad The Black Stone
Hajj pilgrimage
Hajjat ul- Islam the obligatory Hajj
pilgrimage in Islam
Hajji pilgrim
Hajj Miqati Hajj which starts from one of the
mawaqit or the specified places where pilgrims
are required to assemble
Hajj Nyabi pilgrimage performed on one's
behalf
halal permitted; religiously lawful
halq complete shaving of the head
haram prohibited; religiously unlawful
Haram sanctuary, sacred precincts
harwalah with a fast pace
haydh menstruation
hijab Islamic mode of dressing and covering
for women
Hijr Isma'il The semi circular 1.3 meter high
wall on the northern side of the Ka'bah, where
Ismail and his mother Hajar are buried
Hujjaj pilgrims
hukm religious decree or injunction acts of
worship
I
'ibadat acts of worship
idhn permission
idhtirar exigency; urgency; emergency need
idhtirari based on exigency, exigent,
emergency
ihram state of pilgrim sanctity, which a pilgrim
of Hajj or Umrah assumes on reaching rniqat
ihtiyat precaution, reservation
ikhtiyar choice
ikhtiyari based on choice, optional
istidar circular
istighfar seeking forgiveness
istihbab considering an act as mustahabb;
recommendable
istita'ah capability
itmam reciting the prayer completely as
opposed to the shortened prayer of the
traveller
J
jidal quarrelling, swearing
janabah major ritual impurity caused by
sexual intercourse or the like
jabirah wudhu a special kind of ablution for
one who has bandages or the like on the parts
which should be washed during wudhu
junub one who is in the state of janabah
K
kaffarah expiation, atonement
khums one fifth levy
kifayah being sufficient, sufficiency,
competence, capability
kurr water weighing about 384 kilograms
which does not become najis if nijasah reaches
it
M
Madinah Medina
ma fil-dhimmah an act or deed which is
incumbent on the pilgrim and should duely be
50
discharged
maghreb sunset
mahram Relations with whom marriage is not
pennissable such as father, mother, step
father, step mother's, sons, daughters,
brothers, sisters, grandfathers, grandmothers,
grandsons, grand daughters. maternal or
paternal uncles and aunts, nieces, nephews,
grand nephews and grand nieces, father law
and mother law, son law and daughter law,
wet nurses, etc. Consequently husband and
wife are considered Mahram to each other
Makkah Mecca
mal al-ijarah wages paid to a person hired as
a na'ib
Marja' Taqlid Religious Authority for following
such as the Chief Jurisprudent
masjid mosque
mataf place for (conducting) the tawaf
mawaqit the places permissible for halting
mawaqit plural of miqat
miqat a number of stations outside Makkah
from where the pilgrims intending Hajj or
Umrah assume ihram
mubah. permissible; allowed
mudd dry measure equal to 800 grams
muharramat acts and things which are
religiously unlawful
muhill one who has been relieved from ihram,
non muhrim
muhrim a pilgrim in the state of ihram
mukallaf one who has reached the age of
takleef
mustahabb desirable though not obligatory;
recommended
mustahsan praiseworthy; commendable
mustati' a person possessing capability
(istita'ah)
muwalat continuity without break
N
nadhr vow
nafaqah maintenance; necessary living
expenses
nafelah prayer supererogatory prayer
na'ib deputy
najis ritual unclean
nifas puerperal period
nijasah ritual uncleanness
niyabah deputation
niyyah intention
Q
qadha settling a wajib act which had not been
performed in time, not performed but due
qaleel little in quantity, less than kurr
qasr reciting two rak'ah instead of the 4 rak'ah
prayer during a journey exceeding 23 Kms
qira'ah the recitation of the Qur'an in the
prayer
R
rak'ah unit of the length of prayer
ramy threefold throwing of stones at aljamarat
or symbolic satans
rukn essential part or pillar
S
sajdah prostration
shawt round, turn
T
taharah purity, cleanness
tahlil relief from the state of ihram
takleef age in which one becomes mature and
thus responsible for performing Islamic duties
taqsir partial shortening of the hair on the
head
tashriq period the three days following Eid alqurban
tawaf sevenfold circumambulation of the
Ka'bah
tayammum statutory dry ablution with soil,
sand, etc.
U
'udul change of purpose by the na'ib
Umrah (in common usage) visit, (in religious
texts) paying a visit to the Bayt Allah al Haram
(the Sacred House of Allah, i.e. the Holy
Kabah)
Umrah- Mufradah Umrah performed
independently of Hajj
W
Wajab span
wajib religiously obligatory
wajib Hajj obligatory pilgrimage
Wajib ul-Hajj one for whom Hajj has become
obligatory
wajibat obligatory acts and deeds
wali guardian, heir
wikalah deputation
wudhu ablution with water
wujub obligation
wujuh shareeyah religiously due sums,
religious payments
wuquf stop, halt
wuqufayn the two stays
Z
zawal time when the sun crosses the meridian
ziyarah visit
zuhr noon