Manasik Hajj

Ayatollah Nekounam's books

Manasik Hajj
By Ayatollah al-Uzma Mohammad Reza Nekounam (May his secret be sanctified)

Bibliographic Details:
Author: Mohammad Reza Nekounam (b. 1948)
Title: Manasik Hajj (Rituals of Hajj)
Publisher: Sobhe Farda Publications, Tehran, 1401 AH (2022/2023 CE)
Pages: 294
ISBN: 978-600-7347-65-6
Previous edition: Qom, Zohur Shafaq, 1386 AH
Subjects: Hajj; Ja’fari Jurisprudence – Practical Treatise
Library of Congress Classification: BP 188 N8 1401
Dewey Decimal Classification: 297 / 357
National Bibliography Number: 3696218

Publisher Details:
Sobhe Farda, Tehran – Islamshahr – Nasimshahr – Vajih Abad, 36 Javaherzadeh Street, Postal Code: 3769138575
Distributor Phone: +98 25 32 90 15 78
Website: www.nekounam.ir

Third edition, print run: 3000 copies
Price: [omitted]

Introduction

“And proclaim to the people the pilgrimage: they will come to you on foot and on every lean camel, coming from every distant pass, that they may witness benefits for themselves and mention the name of Allah on appointed days. And whoever honours the sacred ordinances of Allah – it is from the piety of hearts.” [Qur’an, 22:27-32]

The call to perform the rites of Hajj invites people to come, to recognise the benefits therein, and to remember God in specified days. The reverence of God’s sacred rituals stems from the piety of the heart.

Hajj is a great divine aspiration and trial, a means of spiritual transformation, inner purification, and a path for the pilgrim’s journey towards God Almighty.

Beyond its profound spiritual and emotional effects, Hajj has significant social, political, economic, and cultural benefits.

Islam has made this global gathering of Muslims, with diverse nationalities, obligatory to foster mutual acquaintance, promote unity, identify and address Muslim problems, strengthen solidarity, prepare grounds for growth and progress, increase awareness, and advance the Muslim world.

Hajj and the visitation of God’s House symbolise the manifestation of love and devotion to the Lord. Pilgrims can immerse themselves in the celestial atmosphere, breathe the same spiritual air as the saints, attain proximity to the Divine Presence, experience the purity of spirituality and knowledge, behold the sweetness of divine union, and place their hearts at the threshold of their Beloved.

Hajj contains many secrets and subtleties. It is essential for pilgrims to acquaint themselves with some of these realities before arriving at this luminous space so that they may gain the greatest benefit from Hajj with insight and attentiveness, reflecting deeply on each act to grasp its wisdom and essence.

Pilgrims are advised to learn the etiquette and required actions of Hajj well before embarking on their spiritual journey to avoid difficulties after arrival. Any unclear matter should be studied carefully. Attention must be paid to fulfilling the rulings correctly, but without unnecessary scrupulosity or baseless doubts that might detract from the spiritual purity of the pilgrimage. As narrated by Abu Basir, a companion of Imam al-Sadiq (peace be upon him): when we reached Mecca and heard much lamentation and prayer, the splendour and quantity of worship amazed me, but Imam al-Sadiq (peace be upon him) stroked my face with the hand of guardianship and said that most of those people were without true knowledge and guardianship, and their worship lacked reality.

This text presents a collection of Hajj issues with my direct and clear jurisprudential rulings, free from excessive caution, to enable pilgrims to easily understand the matters of Hajj and perform them without difficulty.

At the end, I ask for prayers from all who are granted this great success.

And our final invocation is that all praise is due to Allah, the Lord of the Worlds.

Part One: Ability and Prerequisites of Hajj

Obligation of Hajj

If a legally responsible person acquires the conditions of obligation and becomes capable (mustati‘), performing Hajj becomes obligatory upon them.
Hajj is among the fundamental pillars and necessities of religion. Abandoning it when obligatory and capable is a major sin, and denying its obligation out of deliberate and obstinate opposition amounts to disbelief.
The pilgrimage duty (Hajj al-Islam) is incumbent on the capable person once in a lifetime.
Performing Hajj upon a capable person is immediate; it must be performed in the first year of their capability. Delaying it is sinful and impermissible, and if delayed, it becomes obligatory in the following year.
If the capable person needs to prepare for the journey to Mecca, they must do so to enable themselves to reach Hajj within the same year. If they fall short and fail to perform Hajj that year, the obligation remains and must be fulfilled in the following year, even if their capability ceases.

Conditions of the Obligation of Hajj

Performing Hajj is obligatory for anyone who:

a) Has reached puberty (bulugh) and is sane (‘aql). Thus, Hajj is not obligatory for children or insane persons.

A minor may perform Hajj, and their Hajj is valid, although it does not suffice for the obligatory Hajj.
If a discerning minor or insane person enters Ihram (the state of pilgrimage), and upon reaching Muzdalifah attains puberty or sanity, their prior Hajj does not suffice, and if capable, they must perform the obligatory Hajj.
If someone mistakenly believes they are not yet of age and performs a recommended (nafl) Hajj, but later learns they were of age, they must perform the obligatory Hajj, as the prior Hajj does not suffice—unless they intended the current duty and confused it with the recommended Hajj or entered Ihram after arriving at Muzdalifah.
It is recommended for a discerning minor to perform Hajj, even without the permission of their guardian. However, if the minor later becomes capable, they must perform the obligatory Hajj, as their childhood Hajj is insufficient.
It is recommended for the guardian of a non-discerned minor to clothe them in Ihram and make the intention of Ihram or Umrah for them, and if possible, teach them the Talbiyah; if not, the guardian should recite it on their behalf.
The guardian of the minor is their caretaker, even if not their legal guardian.
Once the child enters Ihram, the guardian must teach them the prohibitions of Ihram and prevent them from violations; if the child is non-discerned, they must be kept from prohibited acts.
If the minor violates the prohibitions or the guardian fails to prevent them, the guardian owes a penalty (kaffara), which must be paid from their own funds, not the child’s.
The cost of the sacrificial sheep for Hajj is the guardian’s responsibility.
The guardian must compel the minor to perform all obligatory acts of Hajj and Umrah, or perform them on the child’s behalf if the child is unable.
If a minor attains puberty before Ihram and is capable, their Hajj is considered obligatory and must be performed accordingly.
Conditions of capability include financial means, health, physical ability, safety and accessibility of the route, sufficient time, and ample provision.
Financial capability consists of owning the means of travel and the money or resources necessary to procure these means, including the cost of return.
One must have enough to cover travel costs, necessary living expenses such as housing, furnishings, transportation, and other essentials appropriate to their social status, or the equivalent money or items to acquire these.
Spending the necessities of life on Hajj invalidates its sufficiency, even if performed.
Those intending to marry must be financially able to cover both the costs of Hajj and marriage.
A creditor who has all conditions of capability except financial means must claim their debt if its due time has arrived and can be collected without hardship, and then perform Hajj; otherwise, if the debtor cannot pay, claiming is not obligatory and the creditor is not deemed capable.
Borrowing or taking loans to finance Hajj does not confer capability, even if repayment is easy.
One who can afford Hajj but has outstanding debt with confidence in repayment when due must perform Hajj; if the debt is overdue but the creditor consents to delay, the debtor may choose between paying the debt or performing Hajj. In other circumstances, Hajj is not obligatory.

Financial and Physical Ability (Istita’ah) for Hajj

( ) A person who is liable to pay Khums or Zakat is considered financially able (mustati‘) only if, in addition to being able to pay these dues, they can also afford the expenses of performing Hajj.
( ) A person who has financial means but lacks other conditions such as good health, physical strength, or safe and open routes may dispose of their wealth or exclude themselves from financial ability. However, if they meet the conditions for Hajj except for having the necessary means or the time for Hajj, they cannot exclude themselves from financial ability. If they do so, Hajj remains obligatory upon them, and they must perform it by whatever means possible.
( ) If in a year when a person has financial ability, they lack health, physical strength, or safe and open travel routes but attain these in subsequent years, they may dispose of their wealth or exclude themselves from financial ability for that year.
( ) A person is considered financially able if they have the capacity to pay for the preliminary expenses of Hajj, such as obtaining a passport, visa, and other related costs. If they cannot cover these expenses, they are not considered financially able.
( ) If the cost of transportation is excessively high, even exceeding the usual or common rates, and the price of necessary equipment is also unreasonably high during the year of financial ability, Hajj remains obligatory, and delaying it is not permissible unless such costs impose hardship on the person’s livelihood.
( ) If a financially able person lacks cash but owns property which, if sold, would cover Hajj expenses, they must sell the property and perform Hajj, even if it means selling it below market value unless the sale is irrational or causes undue hardship.
( ) If a person owns abundant wealth unnecessary for their living and selling part of it would cover Hajj expenses, they must sell sufficient wealth to fund the pilgrimage.
( ) If a person owns a residential property exceeding their social standing, which they can sell to buy a cheaper suitable home and finance Hajj, they must do so. If the home is not excessive relative to their status, selling it is not obligatory.
( ) Selling land or other property to acquire a residence does not confer financial ability if the residence is a necessity, even if the proceeds suffice to cover Hajj costs.
( ) If a person owns capital or work tools that, if partially sold, would enable them to live without hardship and cover the difference for Hajj expenses, they are financially able provided no other issues arise.
( ) If a person owns a garden which currently produces no income but whose value suffices for Hajj expenses, and they are confident that upon the garden’s yield they will retire or become incapacitated and subsist solely on its income, they are not financially able.
( ) In cases of doubt regarding whether one’s assets suffice for financial ability, it is incumbent to investigate and verify, even if one lacks precise estimates of wealth or Hajj costs.
( ) If a person vows to visit Karbala or one of the sacred shrines on the Day of Arafah, their vow is valid. However, if they are financially able, they must perform Hajj, and the vow does not prevent fulfilling Hajj. Failure to perform the vow obliges the person to compensate (kaffara). Performing Hajj does not exempt them from fulfilling the vow unless both are neglected, in which case both compensation and Hajj are required.
( ) If performing Hajj necessitates abandoning a compulsory act or committing a forbidden act, one must weigh the importance of Hajj against that act. If Hajj holds greater significance, it must be performed; otherwise, it must not be undertaken. Performing Hajj while committing a forbidden act or neglecting a compulsory act is sinful, but the Hajj remains valid.
( ) If a person intends a voluntary Hajj believing they are not financially able but it later becomes evident that they are able, this does not suffice in place of the obligatory Hajj unless they intended the current obligatory Hajj but mistakenly considered it voluntary.
( ) If a person travels to Hajj on behalf of an institution or organisation without any formal assignment, they are required to perform a sponsored (badhli) Hajj, as described below.

Sponsored Hajj (Hajj Badhli)

( ) If a person lacks financial ability but is offered a full-paid Hajj by a sponsor and is certain that the sponsor will not reclaim the money, performing Hajj becomes obligatory upon them. This form of Hajj is called “Hajj Badhli”. The usual condition of having financial means after returning does not apply unless accepting the sponsorship harms the person’s affairs, in which case Hajj is not obligatory.
( ) If a person is gifted sufficient money to cover Hajj expenses, they must accept the gift and perform Hajj. Similarly, if the donor gives the choice to perform Hajj or not explicitly, it is obligatory to perform Hajj. However, if only money is gifted without mention of Hajj, acceptance is not mandatory.
( ) The donor of Hajj expenses may revoke the gift, but if the pilgrim is en route, the donor must cover their return expenses. If the pilgrim returns after entering Ihram, the full Hajj expenses become due.
( ) The cost of the sacrifice during Hajj Badhli is the donor’s responsibility; however, none of the penalties (kaffarat) are borne by the donor. If the money for sacrifice is not gifted, Hajj is not obligatory unless other conditions of financial ability are met.
( ) If a person is hired en route to perform Hajj for others, and their wage enables them financially to perform Hajj, they become financially able, even if hiring themselves out was not obligatory.
( ) To be considered financially able, one must also be able to cover the expenses of those for whom they are financially responsible during their absence, even if their maintenance is not obligatory.
( ) A person with sufficient financial means is one who, after returning from Hajj, has income or assets from trade, agriculture, industry, or property (such as a garden or shop) sufficient to avoid hardship in maintaining livelihood. If they can engage in a profession appropriate to their status, they are considered financially able. Scholars who require stipends (such as from religious seminaries) and depend on them for livelihood are considered financially able for Hajj.
( ) Physical ability (health and strength), safe and open travel routes, and timing conditions are also prerequisites for Hajj. A person who is ill and unable to undertake Hajj without undue hardship, or one for whom the route is blocked or the time insufficient, is not obliged to perform Hajj.
( ) If a person with conditions of financial and physical ability delays performing Hajj, the obligation remains, and they must perform it by any means possible.

Hajj for Women and Those with Excuses

( ) If a woman lacks financial ability during her husband’s lifetime but acquires it from his inheritance after his death but cannot perform Hajj due to illness that renders her physically unable, she is not financially able, and Hajj is not obligatory.
( ) If a woman acquires financial ability after her husband’s death but has no income or occupation to sustain herself post-Hajj, she is not financially able, even if her inheritance would suffice.
( ) A woman does not need her husband’s permission to perform obligatory Hajj, and she must do so even if the husband objects, except if there is a rational risk or harm, in which case consultation is advised.
( ) If a woman’s dowry covers the costs of Hajj and the husband owes her this dowry but cannot pay, the woman cannot demand it and is not financially able. If the husband can pay without hardship and provides her living expenses, she must claim the dowry and perform Hajj. If claiming causes hardship, she is not required to insist.
( ) A woman who can earn her living, including Hajj expenses, through her own work, even if this causes hardship to the husband but not to herself, is financially able and must perform Hajj. The husband’s hardship does not preclude her financial ability.
( ) Using religious funds proportionally, such as allocations to scholars or Sayyids, which are designated for charitable purposes, counts as financial ability. Performing Hajj with such funds suffices for the scholar’s obligation.
( ) A person funding Hajj partly by personal earnings and partly by religious stipends (e.g., seminary salaries) is financially able if, after Hajj, they are not fully independent of the stipends.
( ) Performing Hajj is not obligatory for a person financially unable in their residence, even if they can perform pilgrimage at the Miqat (designated boundary). However, if they do travel and become financially able at Miqat, their Hajj suffices as obligatory.
( ) A person who promptly attempts to perform Hajj upon attaining financial ability but fails due to lottery or registration procedures is not considered financially able until they succeed. Delay or negligence in participation obliges Hajj even if they do not win the lottery.
( ) There is no distinction between acquiring financial and physical ability during the months of Hajj or prior; one cannot exclude themselves from financial ability once attained even if attempting to prepare early.
( ) A student who needs seminary stipends to live is not financially able. If they arrange with rightful parties (such as father or neighbours) to lend money, which they formally gift back for Hajj expenses, and intend their pilgrimage as Hajj al-Islam, it counts as fulfilling the obligation.
( ) Helpers, labourers, and guides who enter Jeddah and possess the usual financial and living conditions and post-return livelihood through work or business are financially able and obliged to perform Hajj al-Islam. Those lacking these are only recommended to perform Hajj and must perform obligatory Hajj once able. A religious leader dependent on stipends remains financially able.
( ) Doctors or others sent on assignment to Miqat who meet conditions of financial ability must perform Hajj al-Islam alongside their duties.

Hajj for Those with Valid Excuses

( ) If a person falls ill in the first year of financial ability to an extent preventing Hajj, they lose financial ability, and Hajj is not obligatory. However, upon entering Mecca, they must enter Ihram and perform the rites of Umrah even if done in an emergency manner. If the first year of financial ability has passed and Hajj is incumbent, but recovery is hopeless, they must appoint a proxy (Naib) to perform Umrah and Hajj on their behalf, while they themselves enter Ihram and perform Umrah in an emergency. If they can perform any parts of Hajj themselves, they must do so; for parts they cannot, proxy appointment suffices. Proxy appointment is insufficient for the two standing (Wuquf) rites.
( ) A correctly performed Hajj cannot be repeated. If some acts were omitted but the Hajj remains valid, only those parts need to be compensated, not the entire Hajj.
( ) If a person follows a qualified Mujtahid who did not require possession of post-return expenses for financial ability, and performs Hajj as Hajj al-Islam without such expenses, but later acquires all conditions, they need not repeat the Hajj.
( ) If after performing Umrah al-Tamattu’ a person falls ill and cannot continue Hajj, they cannot appoint a proxy for completion. If it is the first year of financial ability, Hajj is not obligatory. If not the first year and Hajj is incumbent, upon hopeless recovery, proxy must be appointed in the same or next year. If recovery is expected, the person must perform Hajj themselves again. In all cases, they have exited Ihram, and prohibitions therein are lifted.
( ) If a person registers for Hajj but is allocated a place only years later, and travels before their official turn using borrowed money, performing Hajj without a prior obligation and currently unable to travel without loan, their Hajj does not count as Hajj al-Islam.
( ) — If a person assumes they have the capacity (istita’ah) to enter into Ihram with the intention of performing Umrah al-Tamattu‘ and to complete all the rites of Hajj al-Tamattu‘ (Hajj al-Islam), but afterwards it becomes apparent that they were not capable, they are not considered to have entered Ihram validly. If, however, they become capable, they must perform Hajj al-Islam.
( ) — If a person, believing they are not capable, enters Ihram with the intention of performing Umrah al-Tamattu‘ as a recommended act (mustahabb), and after reaching Mecca they realise they are capable, it is not necessary for them to enter Ihram again with the intention of obligatory Hajj; however, they must complete the remaining rites with the intention of obligation.
( ) — A person who is capable (mustati‘) cannot transfer their turn for Hajj to another capable person; nonetheless, if they do transfer their turn, the other person’s Hajj is valid.
( ) — A capable person must perform their own Hajj, and gifting the expenses of Hajj to another person—even if that person is their parent—does not absolve their obligation. If gifting the expenses prevents them from performing the obligatory Hajj themselves, such gifting is not permissible, although the other person’s Hajj may be valid.
Registration for Hajj
( ) — If at the time of registering for Hajj a person has financial capacity but the Hajj and Pilgrimage Organisation has registrations for future years, it is obligatory to register. Failure to do so places the obligation of Hajj upon the person, even if they subsequently lose their capacity.
( ) — A person is considered capable and must perform Hajj al-Islam if they meet the following conditions upon registration and lottery by the Hajj and Pilgrimage Organisation:
a) They have fully financed their pilgrimage from income on which khums (Islamic tax) has been paid.
b) They have a sufficient regular income or salary to cover a standard living.
c) Even if they do not own a house or car, they can rent accommodation appropriate to their social status.
d) They possess household necessities appropriate to their social standing.
Since this person has the necessary funds for travel to and from Hajj and other capacity conditions, and can support themselves and their family upon return, they are deemed capable.
( ) — If a person has the funds for travel to Mecca but the Hajj and Pilgrimage Organisation has not announced a registration period, provided they meet other capacity conditions and registration occurs within the same year, they should keep their money and register. Otherwise, they are not considered capable and need not retain the money.
( ) — If a capable person neglects to attend Hajj and loses their turn, they must still perform Hajj even if it requires significant expense, but must comply with regulations and laws.
( ) — If a person registers for Hajj while capable but later requires the deposited money due to need, they may withdraw it, as they are no longer considered capable, regardless of whether their turn falls in the current or subsequent years.
( ) — If a capable person dies after Ihram but before performing any rites, the obligation of Hajj is lifted. If death occurs before entering the sacred precinct (haram), and it is their first year of capacity, the obligation does not pass to their heirs.
( ) — If someone registers for a foreign pilgrimage, such as visiting Syria, and the cost is equivalent to Hajj expenses, and they meet other capacity conditions, they are required to perform Hajj.
( ) — If a person dies after registering for Hajj and one of their heirs who meets capacity conditions is granted permission to perform Hajj, that heir is considered capable.
( ) — If a person registers for Hajj and wills that a voluntary (mustahabb) Hajj be performed on their behalf after death by their appointed agent (na’ib), who has become capable, the agency is not valid. The Hajj is only valid and sufficient for the pilgrim themselves, not on behalf of the deceased, even if the pilgrim commits a sin.
( ) — If someone lives in a non-Islamic or anti-religious country where performing Hajj requires paying significant fees that naturally support that government, if performing Hajj is only possible through such payments, the obligation remains. The Hajj should be performed at the minimum possible expense if feasible.
( ) — If a capable person has the means to finance their travel and the maintenance of those financially dependent on them until return, and could have performed Hajj but delayed it, the obligation remains. If they die without having performed Hajj, it must be performed on their behalf even if the expenses for their spouse, children, or dependents are covered from their estate. If no will exists, Hajj can be performed from the main estate.
( ) — A person employed for Hajj who becomes capable through that income but believed that their proxy Hajj during their capacity sufficed, must perform their own Hajj if they gain capacity for a second Hajj. If the proxy Hajj time overlaps, they should perform it after their own Hajj; otherwise, the person acting as their proxy and paying the expenses should raise the issue.
( ) — If a capable person enters Mecca in Ihram for Umrah al-Tamattu‘ and dies before completing or after completing its rites, the amount performed suffices and the obligation is lifted. However, if they enter Mecca without Ihram and die there, and Hajj was obligatory, the expenses must be taken from their estate and a proxy appointed, even if the estate is insufficient. Only the Miqat (initial) Hajj is obligatory, and subsequent Hajj expenses need not be taken from the estate.
( ) — If a husband promises his wife a journey for Hajj, if it is merely a promise, fulfilling it is not obligatory; if it is included as part of the marriage dowry (mahr), it must be fulfilled.
( ) — If a capable person is unable to perform Hajj due to old age, diabetes, or other illness, having been previously capable from all aspects but delayed Hajj and now without hope of recovery, it is obligatory to appoint a proxy to perform Hajj on their behalf.
( ) — If a contract stipulates that a hired person must perform proxy Hajj for the owner in the first year after their death, and the hired person later becomes capable themselves, they must perform proxy Hajj in that first year. Otherwise, they must perform their own Hajj. If they perform their own Hajj in the first year, it is valid but sinful for breaching the contract. If they perform proxy Hajj without fulfilling the condition, neither Hajj is valid and they must perform their own Hajj in the next year and promptly thereafter.
( ) — Bequeathing only a will for Hajj without appointing a proxy does not obligate the appointed individual to perform proxy Hajj, even if they accepted the will. Thus, if both the child and the appointed person are capable after the death of the testator, the appointed person must perform Hajj for themselves and proxy Hajj is invalid.
( ) — If a person goes to Mecca by proxy based on another’s will while also capable themselves, and gains capacity after their turn or proxy appointment, they must perform Hajj for the testator unless it was a gratuitous act without contract, in which case the proxy is their own Hajj obligation.
( ) — If a person has all the expenses of Hajj except the cost of the sacrificial animal (hadi), they are not considered capable, as hadi expenses count towards capacity.
( ) — If someone who is not capable is gifted Hajj expenses but lacks physical ability, accepting such gifts and appointing a proxy is not obligatory, nor if they are hosted as a guest.
( ) — If a person becomes capable at Miqat and performs Hajj al-Islam, that suffices. Capacity requires having funds for return and maintenance of dependents until return.
( ) — The wife of a martyr responsible for the care of minor children, or any other guardian, may not use the children’s funds for their own expenses to perform Hajj, even if given a family quota.
( ) — A grandfather meeting all Hajj conditions who has a grandson needing marriage expenses should prioritise his own Hajj unless marriage expenses are customary and cannot be afforded along with Hajj.
( ) — If an addict is prevented from performing Hajj by law and health authorities, and they were previously capable before addiction, the obligation remains. If they were not previously capable, they are not considered capable unless they recover and satisfy authorities.
( ) — Funds from khums and zakat, given with other conditions, can constitute capacity. Khums and zakat are part of the deceased’s estate but are given by the ruler for religious spending and ownership passes accordingly.
( ) — If a person becomes insane after Umrah al-Tamattu‘, they need not be entered into Ihram for Hajj, and no obligation remains.
( ) — A guardian bringing non-discernible children (sons or daughters) is not required to enter them into Ihram or perform Hajj on their behalf, but if they do, they must complete the rites properly. Otherwise, the child remains in Ihram for some rites and cannot marry until compensations are made.
Proxy (Niabat) in Hajj
( ) — A capable person must perform Hajj themselves; proxy Hajj is insufficient except in cases of illness or old age, which are explained elsewhere.
( ) — A capable person may not act as a proxy for others or perform voluntary Hajj in their first year of capacity; such proxy or voluntary Hajj is invalid.
( ) — A person hired to perform proxy Hajj who becomes capable through their wages and is contracted to perform Hajj in the first year must perform proxy Hajj promptly, and if still capable next year, perform their own Hajj.

( ) — If a person obliged to perform Hajj dies without doing so, the Hajj expense must be taken from their estate and a proxy appointed. The estate may not be used by heirs until proxy Hajj is performed. It must be done in the year of death without delay. Proxy at Miqat suffices. If proxies are not available a proxy can be appointed later.

( ) — Proxy Hajj for others is valid only for one year after death or after the person’s own turn, whichever is later.

( ) — Proxy Hajj may be performed by a person capable in the year of proxy or in the year following death.

( ) — Proxy Hajj does not absolve the obligation if the proxy is incapable.

( ) — Proxy Hajj for another person’s obligatory Hajj is valid only if the proxy is contracted and the expense is paid.

( ) — A proxy who intentionally violates their contract is sinful but the Hajj is valid.

Regarding Deputation in Hajj:

( ) It is recommended that a deputy who has not performed the obligatory Hajj themselves undertake an independent Umrah after completing the deputation.
( ) A person hired for Hajj Tamattu‘ may also hire another individual to perform Tawaf, sacrifice, Sa‘i, or an independent Umrah. Likewise, after completing Hajj, they may perform Tawaf and an independent Umrah for themselves.
( ) A person excused from performing certain Hajj rituals cannot act as a deputy, and if they perform those rituals voluntarily on behalf of another, their performance cannot be deemed sufficient.
( ) A person capable of undertaking Hajj cannot enter Ihram on behalf of another at the Miqat and proceed to Mecca to perform Umrah Tamattu‘ for them; such Ihram is invalid, and they must return to the Miqat to enter Ihram for themselves.
( ) Someone excused from performing certain Hajj rites cannot be a deputy; if hired, they must return the fee to their employer unless explicitly permitted to appoint a substitute deputy. In that case, if the substitute performs the rites, the Hajj is valid for the principal, but the original deputy must refund the fee without any liability on the employer.
( ) If a hired deputy must leave Muzdalifah at midnight to perform necessary duties in Mina due to an excuse preventing them from voluntarily staying at Muzdalifah, their deputation is invalid. However, if hired before the excuse arose, they must complete the Hajj and voluntary standing.
( ) Procuring a deputy from the Miqat suffices even if the principal is alive. The principal themselves must appoint the deputy; a deputy’s appointment of another deputy is invalid unless duly authorised.
( ) An independent Umrah or recommended Tawaf may be performed as a deputation on behalf of several people, provided that the intention encompasses all parties, such as during Tawaf al-Nisa’.
( ) A person detained before the day of ‘Eid must appoint a deputy for themselves; others cannot do so without their consent. To exit Ihram, they must attend Mina to perform Halq or Taqsir and complete its specific rites, or if unable, perform Halq or Taqsir themselves and send their hair to Mina, appointing a deputy for the special rites.
( ) If a deputy accepts deputation but forgets and performs Ihram for themselves at the Miqat due to preoccupation, upon realisation they must complete Umrah and Hajj with the original intention. The second Ihram and deputation are invalid unless the first Ihram was nullified (e.g., if Hajj was not obligatory and the intention was for Hajj al-Islam).
( ) If a person correctly enters Ihram for themselves at the Miqat and utters Talbiyah—even having performed obligatory Hajj previously—they cannot perform voluntary Hajj for others or change their intention; they must complete the rituals with their original intention.
( ) If a deputy doubts after entering Mecca in Ihram for Umrah Tamattu‘ whether they intended deputation, since the mental concept of intention does not require explicit verbalisation, if their motivation was deputation, they must complete the rites as a deputy. If uncertain, they should perform the rites with a general intention; however, this does not count as valid deputation.
( ) If a person becomes insane on the 9th of Dhu al-Hijjah at Arafat and remains so until the final permissible time in Mecca, they are not accountable and cannot have a deputy appointed. Upon recovery, they are treated like other pilgrims.
( ) A person in Ihram for Umrah Tamattu‘—even if voluntarily so—cannot deputise for another in Umrah or Hajj. However, if the person deputised for cannot perform Tawaf or Sa‘i themselves but can attend the two mandatory stand-ins, they may appoint deputies for other rites, even if the deputy performs Hajj or Umrah themselves.
( ) Performing obligatory standing due to an excuse (e.g., accompanying the sick) is permissible; however, if acting as a deputy, their deputation is invalid.
( ) If a person has performed Hajj once and later receives a commission in Mecca, they may perform deputation Hajj on behalf of others (e.g., parents), provided they were not capable of Hajj in the first year but are capable now.
( ) If a deputy in Mina shaves their head with an electric razor instead of a blade, their deputation remains valid as shaving is not obligatory for first-time pilgrims, and the method is sufficient. Their first pilgrimage does not affect subsequent ones.
( ) Women who must make an emergency standing at Muzdalifah due to an excuse and then proceed to Mina may deputise for others; others with excuses may not deputise validly.
( ) Deputation for a deceased’s Hajj is valid even if the deputy had no excuse during hiring but later had emergency standing at Muzdalifah. The deputation remains valid, and the deputy deserves their fee.
( ) One may perform only one Hajj per year; they cannot perform their own and deputation Hajj for others in the same year.
( ) If a person enters Ihram for deputation and arrives in Mecca but realises they are personally capable, their Ihram is invalid. They must return and enter Ihram for their own Umrah Tamattu‘. They cannot appoint another deputy unless authorised or hired to pursue any Hajj.
( ) A deputy who has performed Umrah Tamattu‘ and must return home cannot delegate remaining rites to another for Hajj Tamattu‘.
( ) The faith of the deputy is a prerequisite in all deputable rituals such as slaughtering, stoning, and Tawaf.
( ) If someone has full authority over another’s property and inability to perform Hajj, they may hire a person for Hajj on their behalf without notifying the owner, as this constitutes implicit legal agency. The deputy’s Hajj counts as Hajj for the principal regardless of who pays the deputy’s fee.
( ) If a person upon whom Hajj has become incumbent becomes insane before rituals and Ihram, no deputation is valid, and voluntary Hajj for them is invalid.
( ) If a financially capable person registers for Hajj but dies before Ihram and had appointed a deputy who is financially capable but negligent in registration, the deputy must perform the deputation Hajj and cannot perform Hajj for themselves.
( ) If a deputy hired for local Hajj mistakenly performs Hajj from another location, their Hajj is valid, and they deserve their fee.
( ) Deputies must perform rituals according to their own Marja‘ (source of religious emulation), but if special conditions were agreed upon, they must fulfil those conditions accordingly.
( ) The principal and deputy need not inquire about each other’s Marja‘; the deputy must act according to their own.
( ) Deputies are not obligated to return to the principal’s location after completing local Hajj.
( ) If a father appoints an eldest son as deputy for Hajj and dies, and the son inherits and is capable, he must first perform his own Hajj before performing deputation for his father or others.
( ) Deputies may perform Tawaf of Umrah Tamattu‘ or Hajj outside the official time of Hajj.
( ) A person obligated to perform Hajj who does not go until they lose capability cannot deputise another to perform voluntary Hajj on their behalf, except if they are old, ill, or permanently unable to go.
( ) Performing Hajj as deputation for the Imam Mahdi—may our souls be sacrificed for him—is highly recommended and permissible even if he is present at Hajj.
( ) If a person bequeaths that local Hajj from their estate be performed on their behalf and the executor meets all conditions except open access due to non-registration, they are not presently capable but may hire a deputy for Hajj deputation. If they enter Ihram without hiring, their deputation is invalid.
( ) If a deputy appoints a substitute for slaughtering on behalf of the principal, the slaughterer need not mention the deceased or original principal’s name; it suffices that the substitute intends the act for the first deputy.
( ) A hired deputy may stipulate hiring another deputy for certain acts such as Tawaf al-Nisa’ and other deputable rites and may reject deputation if excused, except for slaughtering, where such conditions are not necessary.
( ) If one fears being unable to perform normal Hajj rituals and may reduce Hajj Tamattu‘ to Hajj Ifrad, they may deputise for the obligatory Hajj, but if obliged to revert to Ifrad, the deputy must not be content with Tamattu‘.
( ) Deputies who become excused after hiring but before or during rituals should act according to the conditions of those excused; their Hajj suffices for the principal.
( ) If a deputy has no excuse at hiring but gains an excuse mid-ritual, their deputation remains valid, and they deserve their fee.
( ) Deputation hired out of ignorance of obligatory standing at Muzdalifah is invalid, and the deputy must refund the fee and exit Ihram via Umrah; voluntary Hajj deputation is similarly invalid.
( ) Persons unable to perform voluntary Hajj rites are excused and cannot deputise, but they may deputise others for slaughtering, which does not require their own performance.
( ) Deputies unable to properly recite prayers invalidate deputation unless excused from correct recitation.
( ) If a principal knows at deputation time that the deputy is excused, the deputy is not entitled to remuneration, and their Hajj does not suffice for the principal.

Regarding Voluntary Hajj:

( ) Those lacking obligatory Hajj conditions such as puberty or capability should, if possible, perform Hajj. It is also recommended for those who have fulfilled obligatory Hajj to perform it repeatedly, even annually.
( ) It is disliked to skip Hajj for five consecutive years. Upon leaving Mecca, it is recommended to intend return; intending not to return is disliked.
( ) It is recommended to perform voluntary Hajj on behalf of relatives and others, whether living or deceased.
( ) One may perform multiple voluntary Hajj in a year, but obligatory Hajj is limited to one.
( ) Performing Umrah twice or thrice consecutively is permitted.
( ) A person may perform the entire Hajj voluntarily after obligatory Hajj or as a standalone voluntary act.
( ) Voluntary Tawaf after obligatory Tawaf al-Ifadah is permissible, preferably performed before Sa‘i.
( ) Performing Sa‘i or Tawaf voluntarily is permitted outside their obligatory times.
( ) Sacrifice is recommended for voluntary Hajj but not obligatory.
( ) It is recommended to perform the standing at Muzdalifah during voluntary Hajj.
( ) It is permissible to combine voluntary Hajj and Umrah in the same journey.
( ) For voluntary Hajj, one may enter Ihram from the Haram itself or any Miqat.
( ) Voluntary Hajj may be performed alone or in congregation.
( ) Performing voluntary Hajj on behalf of others is valid.
( ) If a person intends obligatory Hajj but it becomes voluntary, or vice versa, the ritual is valid with the current intention.
( ) Voluntary Hajj requires Ihram, Tawaf, Sa‘i, standing at Arafat and Muzdalifah, stoning at Mina, shaving or trimming hair, and sacrifice is recommended.
( ) It is permissible to perform voluntary Hajj without sacrifice but recommended to offer it.
( ) Performing voluntary Hajj during forbidden months is disliked but not invalid.
( ) It is recommended to perform voluntary Hajj on the day of ‘Arafat, but it is permissible to do so earlier.

Accordingly, the Hajj of individuals (Hajj al-Afraad) is similar to Hajj al-Tamattu‘, with the difference that in Hajj al-Tamattu‘, the sacrificial animal (hady) must be slaughtered, whereas in Hajj al-Afraad, slaughtering the hady is not obligatory but recommended (mustahabb).

(Section) — The Umrah of Hajj al-Afraad is obligatory for the person whose Hajj al-Tamattu‘ has converted into Hajj al-Afraad and will be performed after Hajj. This Umrah is performed by proceeding to the nearest Miqat (station for entering the state of Ihram). It is preferable to go to Ja‘ranah, Hudaybiyah, or Taneem, which are closer to Mecca. There, the pilgrim assumes Ihram, then proceeds to Mecca, performs Tawaf, then prays, performs Sa‘i between Safa and Marwah, then either trims the hair (taqsir) or shaves the head, performs Tawaf al-Nisa, and prays the Tawaf prayer.

(Section) — The structure and form of Umrah al-Mufradah (simple Umrah) is the same as that of Umrah al-Tamattu‘, except in three practices:

Firstly, in Umrah al-Tamattu‘, it is necessary to perform taqsir, i.e., to take a small portion of hair or nails, and shaving is not permitted; whereas in Umrah al-Mufradah, there is a choice between shaving and taqsir.
Secondly, Umrah al-Tamattu‘ does not include Tawaf al-Nisa, but Umrah al-Mufradah does.
Thirdly, the Miqat for Umrah al-Tamattu‘ is one of the five designated Miqats (which will be detailed later), while the Miqat for Umrah al-Mufradah is the nearest place outside the Haram, and one may assume Ihram from any of the five Miqats.

(Section) — The rites of Hajj al-Afraad, such as Ihram, the two Wuquf (standing at Arafat and Muzdalifah), the rites of Mina, and the rites in Mecca, are similar to those of Hajj al-Tamattu‘, and their rulings are common to both. The acts of Umrah al-Tamattu‘, such as Ihram, Tawaf, and other rites, are similar to those of Umrah al-Mufradah.

(Section) — Performing Umrah al-Tamattu‘ suffices and it is not necessary to perform Umrah al-Mufradah separately.

(Section) — For a person obliged to perform Hajj al-Tamattu‘ — for example, one who is sixteen legal miles from Mecca — if they have the ability to perform Umrah but not Hajj, Umrah al-Mufradah is not obligatory on them; this is similar to those performing Hajj by proxy.

(Section) — A person who enters Ihram for Umrah al-Mufradah is prohibited from all things forbidden by Ihram in Tamattu‘ until they perform taqsir or shave their head, after which all forbidden things become permissible, except relations with women, which only become permissible after performing Tawaf al-Nisa and its prayer.

(Section) — Tawaf al-Nisa in Umrah al-Mufradah is performed after taqsir or shaving the head.

(Section) — A person entering Ihram for Umrah al-Mufradah during the Hajj months may convert it into Umrah al-Tamattu‘ and subsequently perform Hajj al-Tamattu‘; in this case, offering the hady becomes obligatory.

(Section) — If a pilgrim falls ill or is unable to complete Umrah al-Mufradah during the fifth lap of Sa‘i, and returns to their home without being able to return to Mecca after recovery, they must appoint a deputy (na’ib) to complete the Sa‘i, exit from Ihram on their behalf, and inform them to perform taqsir; after that, the deputy should perform Tawaf al-Nisa and its prayer on their behalf. This case is not exhaustive since the pilgrim has recovered or their initial excuse has been resolved but cannot return to Mecca for other reasons.

(Section) — If one completes Umrah al-Mufradah without performing Tawaf al-Nisa and intends to enter Ihram for Umrah al-Tamattu‘, they may do so without performing Tawaf al-Nisa first and complete it after performing Umrah al-Tamattu‘.

(Section) — If the interval between two Umrah al-Mufradah performances is less than one month, the second Umrah must be performed with the intention of hope (raja’), whether both Umrahs are for oneself or one or both are performed by proxy.

(Section) — The term ‘month’ here means a lunar month; however, if Umrah is performed during a month, it is not necessary to observe the thirty days or the act of hope, and remuneration for it is permissible.

(Section) — If a woman enters Ihram for Umrah al-Mufradah and then experiences menstruation throughout her stay in Mecca, she must appoint a deputy for Tawaf and prayer, while performing the other rites herself; if she has returned home, she should go back to Mecca, or if unable, appoint a deputy for the rites but must perform taqsir herself and observe the order of the rites. Until these rites are completed, what was forbidden to her by Ihram does not become permissible.

(Section) — The Tawaf in Umrah al-Mufradah performed out of voluntary preference has the status of an obligatory Tawaf and its prayer must be performed behind the Maqam (Station) of Ibrahim.

(Section) — Umrah al-Mufradah may be performed during the Hajj months before Umrah al-Tamattu‘, with no difference between a first-time pilgrim (Surr) and others.

(Section) — Delaying Umrah al-Mufradah in Hajj al-Afraad such that it is considered a delay by custom, without valid excuse, is not permissible.

(Section) — A woman who suspects she will menstruate and be unable to enter Masjid al-Haram may enter Ihram for a recommended (mustahabb) Umrah al-Mufradah; if she menstruates and must appoint a deputy, she should do so for Tawaf and prayer. The same ruling applies to a sick person who fears being unable to perform the rites of Umrah al-Mufradah.

(Section) — Umrah al-Mufradah can be performed after Umrah al-Tamattu‘ even if the interval is less than one month, and there is no obligation to intend hope (raja’).

(Section) — If a person obliged to perform Umrah al-Tamattu‘ mistakenly assumes Ihram for Umrah al-Mufradah, they must complete Umrah al-Mufradah and then perform Umrah al-Tamattu‘; if the error is in the application, the Umrah counts as Tamattu‘ and is valid.

(Section) — If due to ignorance or forgetfulness one fails to perform taqsir in Umrah al-Mufradah and omits Tawaf al-Nisa, then enters Ihram for Umrah al-Tamattu‘ and completes it but later realises the defect, if Umrah al-Mufradah was performed during the Hajj months and the pilgrim intends to perform a recommended Hajj, they may revert to Umrah al-Tamattu‘ whether they have time to repeat it or not; however, if performing obligatory Hajj, this is insufficient, and they must properly return to the Miqat and re-enter Ihram for Umrah al-Tamattu‘.

(Section) — If one delegates their Hajj to others, they must perform Umrah al-Mufradah after Hajj; until then, they may not enter Ihram for another Umrah or Hajj, though if they do, their rites are valid.

(Section) — If a person resides in Mecca and intends to be a resident there, after two years of ability, they are ruled according to the people of Mecca.

Ruling ( ) — If a person who is capable (mustati‘) deliberately delays entering Ihram beyond the Miqat with full knowledge, and is unable to return due to an excuse, and has no other Miqat ahead, then their Hajj is invalid, and they must perform Hajj again the following year.
Ruling ( ) — If a person intends to enter Ihram from the location directly opposite or adjacent to the Miqat, but does not know the exact boundary of that line, they must ask trustworthy knowledgeable persons; the statement of someone ignorant of the location is not valid. If they cannot identify the boundary, they should enter Ihram before reaching the place they suspect is beyond the boundary line.
Ruling ( ) — The meaning of the boundary line (muhadhat) is that if one is travelling towards Mecca, they reach a point where the Miqat lies directly to their right or left in a straight line, so that passing this point places the Miqat behind them.
Ruling ( ) — The boundary line is established by knowledge and two just witnesses. If these are not available, one may rely on informed persons’ opinions, expert assessments, and scientific methods for determining the boundary.
Ruling ( ) — If a person passes the Miqat without Ihram due to forgetfulness, ignorance, or other excuses, they should return to the Miqat and assume Ihram there if possible, whether or not they have entered the Haram area. If unable to return and not yet inside the Haram, they should assume Ihram from their current location; it is recommended to return as much as possible towards the Miqat and assume Ihram there. If inside the Haram and able to leave with time to perform Umrah, it is obligatory to exit the Haram and assume Ihram; if not, they should assume Ihram at their current location and preferably move towards the Haram boundary to renew Ihram if possible.
Ruling ( ) — For a menstruating woman (ha’id), if she is unaware of the ruling and believes that Ihram need not be assumed at the Miqat, the same ruling applies as for others.
Ruling ( ) — It is not permissible to assume Ihram before reaching the Miqat; if done, it is invalid. However, if one vows (nadr) to assume Ihram before the Miqat, it is permissible, and they must assume Ihram from that place. For example, if one vows to assume Ihram from the city of Qom, it becomes obligatory to do so, though it is preferable to renew Ihram again upon reaching the Miqat or its boundary.
Ruling ( ) — One cannot intentionally delay assuming Ihram beyond the Miqat; it is obligatory not to pass the Miqat boundary without Ihram, even if there is another Miqat ahead.
Ruling ( ) — If a person passes the Miqat without Ihram, they must return if possible and assume Ihram there. If there is another Miqat further ahead, they must return to the first Miqat they passed and assume Ihram there.
Ruling ( ) — Ihram must be assumed at Masjid al-Shajarah, not from its surroundings. Assuming Ihram at any part of the mosque, including its extended areas, is sufficient, though it is preferable to assume Ihram at the main mosque area.
Ruling ( ) — If a woman is menstruating at the Miqat and is certain she cannot perform Umrah al-Tamattu‘ in its time, she must intend Hajj for herself and assume Ihram for Hajj. If later it becomes clear she can perform Umrah al-Tamattu‘, and she assumed Ihram for Hajj, her Ihram is invalid and she must renew Ihram for Umrah al-Tamattu‘.
Ruling ( ) — If travelling by plane to Jeddah, one cannot assume Ihram at Jeddah or Hudaybiyyah but must go to one of the other Miqats such as Dhul-Hulayfah (Juhfa) or its boundary and assume Ihram from there. For travellers from Medina, Ihram must be assumed at Masjid al-Shajarah. This applies regardless of whether one intends Umrah al-Tamattu‘ or Umrah al-Mufradah; Hudaybiyyah is the Miqat for Umrah al-Mufradah only for residents in Mecca.
Ruling ( ) — A person who does not know the Miqat cannot assume Ihram by following a guide or caravan leader unless they trust their knowledge; otherwise, they must consult local customs.
Ruling ( ) — If a person goes to Mecca outside the Hajj months and performs Umrah al-Mufradah, then stays in Mecca until the Hajj months to perform Umrah al-Tamattu‘, they must go to one of the Miqats and cannot assume Ihram from Tan‘im.
Ruling ( ) — One performing Umrah al-Mufradah must assume Ihram at the prescribed Miqats and cannot pass the Miqat without Ihram; if they do, they must return to assume Ihram or, if unable, assume Ihram from wherever they are.
Ruling ( ) — A person inside Mecca who wishes to perform Umrah al-Tamattu‘ and has an excuse preventing going to the Miqat for Umrah must exit the Haram and assume Ihram from the closest point outside the Haram.
Ruling ( ) — The Miqat for residents, workers, and employees in Jeddah for both Umrah al-Tamattu‘ and Umrah al-Mufradah are the five designated Miqats, not Jeddah itself or the nearest point outside the Haram. If unaware and assuming Ihram elsewhere, their Ihram is invalid, and prohibitions of Ihram do not apply to them. The same applies if they intentionally assume Ihram elsewhere with knowledge, though if they learn after performing the rites, their acts are valid.
Ruling ( ) — Workers and employees who enter Mecca for temporary residence and then leave cannot perform Umrah al-Tamattu‘. They must enter Mecca via one of the five Miqats and assume Ihram for Umrah al-Mufradah from there. The nearest point to the Haram does not serve as their Miqat. After completing Umrah al-Mufradah, they may leave Mecca. If they only go to Jeddah, they are not obliged to assume Ihram again when entering Mecca next time; however, if they go to Medina and then re-enter Mecca, they must assume Ihram at Masjid al-Shajarah for another Umrah al-Mufradah. If the interval between the first and second Umrah al-Mufradah is less than one month, performing the second Umrah is not obligatory. When entering Mecca for the last time, they must go to one of the designated Miqats, such as Masjid al-Shajarah or Juhfa, and assume Ihram for Umrah al-Tamattu‘ from there.
Ruling ( ) — A menstruating woman unable to assume Ihram inside Masjid al-Shajarah should assume Ihram outside it and renew Ihram opposite Juhfa. Since the boundary opposite Juhfa is not precisely defined, she may go to Juhfa itself to renew Ihram. If she identifies the boundary and repeats Talbiyah within that area with the intention remaining, that suffices.
Ruling ( ) — If travelling from Ta’if to Mecca and allowed to pass through Wadi ‘Aqiq instead of Qarn al-Manazil, they must assume Ihram at Wadi ‘Aqiq; their Ihram is valid.
Ruling ( ) — A menstruating woman may assume Ihram outside Masjid al-Shajarah and may also assume Ihram before the Miqat by vow. If able, she may assume Ihram in Medina by vow for Umrah, and in that case, going to Masjid al-Shajarah is not obligatory.
Ruling ( ) — A menstruating woman departing Medina for Mecca who believes she can assume Ihram by passing through Masjid al-Shajarah but cannot due to congestion in the mosque’s courtyard, may assume Ihram outside the mosque before reaching the Miqat by vow, provided she confirms she is still before the Miqat.
Ruling ( ) — If a menstruating woman enters Masjid al-Shajarah thinking she can assume Ihram by passing through it, immediately assumes Ihram, recites Talbiyah, and walks towards the exit but cannot pass due to crowding and exits by the entrance she came in, her Ihram is valid.
Ruling ( ) — A deaf person with speech impediment who cannot properly pronounce must return to the Miqat and assume Ihram with intention and Talbiyah even if accompanied by someone else. If unable to reach the Miqat, they should assume Ihram outside the Haram. If they cannot correctly recite Talbiyah even with prompting, they should say it as best as they can or say its meaning, which suffices.
Ruling ( ) — The Miqat in Juhfa is not restricted to the mosque itself; one may assume Ihram from anywhere in Juhfa. Likewise, Tan‘im Mosque has no special status; Ihram from the nearest point to the Haram is valid even if outside the mosque. Thus, if the mosque is extended but still called Juhfa, Ihram is valid.

**Ruling ( ) — For a necessary task such as retrieving belongings from Juhfa, one may go before leaving Ihram for Umrah al-Tamattu‘ and renew Ihram after finishing. Rules and Provisions Regarding Ihram Garments and Conduct

A pilgrim (Muhrim) may wear more than two Ihram garments due to cold weather or other reasons, for example, two or three cloaks (rida) and two or three lower garments (lang).
If a pilgrim deliberately refrains from wearing the Ihram garments or wears stitched clothing at the time of entering Ihram, they have committed a sin, although this does not invalidate their Ihram, which remains valid. If done for a legitimate excuse, it is not sinful and the Ihram is valid; however, in both cases, expiation (kafara) is required.
Tying the Ihram garment is permissible, but it is obligatory not to tie the lower garment (lang) around the neck. If done out of forgetfulness or ignorance, it should be untied immediately, though this does not affect the validity of the Ihram or incur any penalty. Placing a stone inside the Ihram garment or tying it with a thread is allowed.
Purity from minor or major ritual impurity (hadath asghar and akbar) is not a precondition for donning Ihram. Therefore, one may enter Ihram in a state of janaba (major impurity), menstruation, or postpartum bleeding. Nonetheless, performing the Ihram bath (ghusl) is recommended for menstruating or postpartum women.
If a pilgrim wears a shirt after entering Ihram, it is necessary to slit the shirt and bring it out from the bottom. However, if one enters Ihram while wearing a shirt, slitting it is not obligatory; it suffices to remove it from the body and don the Ihram garments. In both cases, the Ihram is valid.
If a pilgrim forgets to put on the Ihram garments until after completing all obligatory rites and cannot make amends, their Umrah is valid. Similarly, if the pilgrim completes the Hajj rituals and only afterwards remembers, their acts remain valid.
Entering Ihram with the intention of performing Umrah al-Tamattu‘ or otherwise does not invalidate the Ihram, even though intending Ihram is not strictly necessary, and Ihram does not depend on intention, though intention may be present. Therefore, if one recites the Talbiyah intending Hajj or Umrah, they enter Ihram even without explicitly intending Ihram.
If a woman knows before Ihram that her menstruation period lasts ten days and she cannot complete the rites of Umrah al-Tamattu‘ before assuming Ihram for Hajj, yet she intends Umrah al-Tamattu‘, she must convert her intention to the intention of individual Hajj (Hajj al-Afraad). If, due to negligence or ignorance, she enters Ihram with the intention of Umrah al-Tamattu‘ despite being unable to perform it validly, her Ihram remains valid.
A man may use an additional unstitched cloth besides the two Ihram garments to prevent the exposure of his private parts during strong winds or while riding a vehicle.
Anyone unable to verbally recite the Talbiyah must indicate it with finger movements and tongue movement; having a representative recite on their behalf is insufficient.
If one has completed the obligatory Hajj and wishes to perform a voluntary Hajj but mistakenly recites the Talbiyah as “I enter Ihram for Umrah al-Tamattu‘ from Hajj al-Tamattu‘ of Hujjat al-Islam as an act of devotion,” this verbal error is excusable since the intention was to perform the obligatory Umrah, merely misnaming it.
If one is aware that incorrect recitation of the Talbiyah invalidates Ihram, but recites it wrongly out of forgetfulness or ignorance and completes the Hajj rituals, the acts remain valid.
If one recites the Talbiyah incorrectly and realises after the second standing (wuquf) and before completing the Hajj that Ihram was invalid, and becomes aware after the period allowed for rectification, their acts remain valid.
In cases where the Talbiyah’s translation must be said, omission of the word “invitation” suffices.

Translation of Talbiyah:
“Labbayk Allahumma labbayk, labbayk la sharika laka labbayk” means: “I respond to Your call, O Allah, I respond to Your call; I respond to Your call, You have no partner; I respond to Your call.”

If there is doubt whether the Ihram garment was purchased from wealth subject to Khums or other religious dues, it is not obligatory to pay Khums on it.
One who teaches others the intention and Talbiyah but forgets to make their own intention and does not recite Talbiyah with the intention of Umrah or Hajj has not entered Ihram and must, if possible, return to the Miqat (station of Ihram). If this is not possible, they must exit the sacred precinct (Haram) and re-enter Ihram.

Prohibited Actions During Ihram

A pilgrim in Ihram is forbidden from performing certain actions, including but not limited to:

Hunting wild desert animals, except when fearing harm from them.

Consuming the meat of hunted game is forbidden for the pilgrim, regardless of who hunted it or whether the consumer is in Ihram.
Displaying hunted game to the hunter or assisting them is prohibited.
If the pilgrim slaughters hunted game, the animal is considered carrion (maytah), regardless of whether for the pilgrim or others.
Hunting sea creatures is permitted. A sea creature is defined as one that lays eggs and reproduces in the sea.
Slaughtering and consuming domesticated animals such as chicken, cow, sheep, or camel is permitted.
Birds and locusts are considered wild game.
It is forbidden to kill bees unless they intend to harm.
Retaining hunted game is prohibited, even if one owns it.
If a bird in one’s possession has not yet developed feathers or has been plucked, it is obligatory to keep it until it grows feathers before releasing it. Similarly, young game such as deer fawns must be preserved until maturity before release.
The offspring or eggs of any prohibited game are also forbidden.

Sexual intercourse, kissing, caressing, looking with lust, or deriving any form of pleasure from a woman.

If one knowingly and deliberately engages in intercourse during Umrah al-Tamattu‘ Ihram, whether from the front or behind, or engages in homosexual acts, the Umrah becomes invalid but the pilgrim must perform expiation. If intercourse occurs before Sa’i (ritual walking), it is preferable to complete Umrah but repeat it afterward. If time permits, perform Hajj al-Afraad and then Umrah al-Mufradah; repetition of acts in the subsequent year is not required.
If intercourse occurs knowingly and deliberately after Sa’i during Umrah al-Tamattu‘, a camel is required as expiation regardless of wealth.
If intercourse occurs knowingly and deliberately during Hajj Ihram before standing at Arafat or after Arafat but before Muzdalifah, the Hajj is invalid and requires a camel as expiation.
In the two aforementioned cases where Hajj is invalid, it must be completed and repeated the following year.
If intercourse occurs after standing at Arafat and Muzdalifah, two cases arise: if before completing half of Tawaf al-Ifadah, the Hajj is valid but expiation is required; if after completing half, the Hajj is valid with no expiation required.
Kissing a woman out of lust incurs a camel’s expiation; without lust, a sheep suffices.
If one looks lustfully at a woman who is not his wife and ejaculates, if able, he must offer a camel as expiation; if not, a cow; and if unable, a sheep.
If a pilgrim looks lustfully at his wife and ejaculates, a camel is due; if not lustfully, no expiation is required.
If one plays lustfully with a woman without ejaculation, a sheep is due; with ejaculation, a camel or sheep is due.
All acts necessitating expiation that occur through ignorance, forgetfulness, or inadvertence do not invalidate Umrah or Hajj, nor require expiation.
If a man is coerced into intercourse with his wife, no sin accrues to her, but he must pay expiation for both himself and her. If the wife consents willingly, the expiation falls on her, while the man must pay his own.

Contracting marriage for oneself or others, whether the other party is in Ihram or not.

A pilgrim in Ihram cannot witness a marriage contract, even if the contract is for a non-pilgrim.
A pilgrim cannot testify to the performance of a marriage contract, even if witnessed outside Ihram.
Proposing marriage while in Ihram is forbidden.
During Ihram, revoking a raj‘i divorce (revocable divorce) is permitted.
If a pilgrim knowingly contracts a marriage during Ihram, the marriage is invalid.
If the pilgrim is unaware of the ruling and contracts a marriage during Ihram, the contract is invalid but the woman does not become permanently forbidden to him, regardless of consummation.
The rulings apply equally to permanent and temporary marriages.
If a woman is in Ihram and the man is not but marries her, the marriage is invalid.
If a woman is married to a pilgrim who is in Ihram and intercourse occurs, and all parties are aware of the ruling, each owes a camel as expiation; if no intercourse occurs, no expiation is required. This ruling applies equally to the woman, man, and the person conducting the marriage, regardless of their Ihram status. If some are aware of the ruling and others are not, only the knowledgeable party owes expiation.

Masturbation.

Masturbation, defined as the deliberate expulsion of semen by hand or otherwise, even through fantasy or play with one’s wife or another, requires a camel’s expiation if semen is discharged. In cases where intercourse invalidates Hajj, masturbation also invalidates it.

Use of perfume.

Applying perfume such as musk, saffron, camphor, oud, ambergris, or any form of fragrance is prohibited.
Applying perfume to the body or clothes, or wearing clothes scented with perfume, even if scented before Ihram, is forbidden.
Consuming foods containing fragrant substances, such as saffron, is prohibited.
If compelled to wear scented clothes or eat fragrant foods, one must hold their nose to avoid inhaling the fragrance.

1. Use of Flowers and Fragrances

( ) One must avoid flowers or greenery that emit pleasant scents, except for certain types of desert plants such as “Yarrow” (Achillea), “Drimys,” and “Lavender,” which are among the most fragrant flowers.
( ) It is not necessary to avoid cinnamon, ginger, cardamom, or similar spices.
( ) It is not required to avoid fragrant fruits such as apples and quinces; consuming or smelling them is permissible.
( ) It is prohibited to deliberately inhale unpleasant odours through the nose; however, moving away from such odours, such as walking briskly, is permissible.
( ) Buying and selling perfumes is permissible, but testing them by smelling or applying is prohibited.
( ) The expiation (kaffara) for using perfume is one sheep.
( ) Using “Khalooq Kaaba” (the substance used to scent the Kaaba) is not prohibited, and there is no need to avoid the fragrance present in the Kaaba.
( ) If one uses a fragrance repeatedly within a short time, paying the expiation of one sheep suffices; if used over an extended period, one expiation is due. If one pays the expiation after use and uses it again, another expiation becomes obligatory.

2. Wearing Tailored Clothing

( ) Items resembling sewn clothing, such as shirts woven by hand or machine or felt garments shaped like outerwear (e.g., “Kalijeh,” “Pastek,” and hats), are not permitted to be worn.
( ) Avoiding absolutely all sewn items such as belts and night caps is not obligatory.
( ) A purse or pouch that is sewn may be worn at the waist, preferably without a knot.
( ) A sewn hernia bandage may be used if necessary, without requiring expiation.
( ) If one needs to wear sewn clothing, it is permitted but requires expiation.
( ) Knotting Ihram garments is permitted but not preferred; it is better not to knot the waist cloth or around the neck.
( ) Part of the Ihram clothing may be attached to another part with a needle or similar item.
( ) Women may wear as much sewn clothing as they wish without expiation; however, wearing “Qaffazin” (gloves filled with cotton worn by Arab women for warmth) is not permitted.
( ) The expiation for wearing sewn clothing is one sheep.
( ) If a pilgrim wears several types of sewn garments (e.g., shirt, robe, cloak), they must pay an expiation for each. Wearing them simultaneously does not reduce this obligation.
( ) If compelled to wear multiple garments, the obligation for expiation remains.
( ) Wearing another garment of the same type after paying expiation requires further expiation.
( ) Wearing multiple garments of the same type, whether in one session or several, requires expiation for each.

3. Applying Kohl (Surma)

( ) Applying kohl that contains black substance intended as adornment, even if adornment is not the intent, is not permitted. Similarly, applying any kohl with fragrance or for beautification is prohibited.
( ) This prohibition applies to both men and women.
( ) Kohl application does not require expiation unless the kohl contains fragrance.
( ) Using kohl out of necessity is permissible.

4. Looking into Mirrors

( ) It is forbidden for men and women in Ihram to look into mirrors, even if not for beautification.
( ) Looking at smooth, reflective surfaces where a reflection appears or looking into still water is permitted.
( ) Wearing spectacles is permitted if not for adornment; if worn for beautification without need, it is not allowed.
( ) Looking into mirrors does not require expiation, though it is recommended to say “Labbayk” afterwards.
( ) If one knows that their eyes accidentally meet the mirror, it is not problematic, though it is better to cover or remove the mirror.
( ) Looking into mirrors out of necessity, such as for drivers, is permissible.

5. Wearing Footwear Covering the Entire Foot

( ) Wearing shoes, boots, slippers, socks, or anything covering the entire foot is forbidden for men but permissible for women.
( ) If a man is compelled to wear footwear covering the foot, it is preferable to cut a slit in it.
( ) Wearing such footwear does not require expiation.

6. Sinful Acts (Fusūq)

( ) Fusūq (sinfulness) is not limited to lying; it includes cursing others and boasting. It does not require expiation, only seeking forgiveness, though giving expiation is recommended.

7. Disputes and Saying “La Wallah” and “Bala Wallah”

( ) Saying “no” or “yes” or their translations in any language does not constitute dispute, but swearing in support or denial does.
( ) Swearing by “Allah” or equivalent names of God in any language constitutes a dispute; swearing by others does not.
( ) Other divine names (e.g., Ar-Rahman, Ar-Rahim, Creator of the heavens and earth) are also treated as swearing by Allah and count as disputes.
( ) Swearing in disputes for necessity and to establish truth or refute falsehood is permitted.
( ) If one speaks truthfully in dispute fewer than three times, only seeking forgiveness is required; on the third occasion, expiation of one sheep is necessary.
( ) If one lies in dispute, expiation escalates: one sheep for the first time, one cow for the second, and one camel for the third.
( ) If one lies in dispute the first time, then repeats it, one sheep expiation applies again, not a cow.
( ) If one lies twice, they must slaughter a cow; if they lie a third time afterward, one sheep is due; if after slaughtering a cow, they lie twice more, they must slaughter another cow.
( ) Speaking truthfully more than three times requires one sheep expiation regardless; if expiation is made after three times, further three times of truthful dispute also require one sheep.
( ) Lying ten or more times requires expiation of one camel unless expiation is made after three or more times, in which case sheep, cow, and camel expiations follow progressively.

8. Wearing Rings for Adornment

( ) Wearing rings for recommended reasons is permitted; if not for adornment or recommendation (e.g., for medicinal benefits), it is also permitted.
( ) A pilgrim may not wear henna for adornment, even if not intending beautification.
( ) Wearing henna before Ihram, regardless of intent or lasting effects, is permitted.
( ) Wearing rings or henna does not require expiation.

9. Women Wearing Jewellery for Adornment

( ) Jewellery considered adornment must be avoided, even if there is no intention to beautify.
( ) Jewellery habitually worn before Ihram need not be removed.
( ) Jewellery habitually worn should not be shown to men, even one’s husband.
( ) Wearing jewellery is prohibited but does not require expiation.

10. Applying Oil to the Body

( ) Applying oil to the body is forbidden, even if it has no fragrance.
( ) Oil containing fragrance that remains effective until Ihram is not permitted before Ihram.
( ) Applying oil or ointment out of necessity or emergency is allowed.
( ) Consuming oil without fragrance (e.g., saffron) is permitted.
( ) Applying oil without fragrance does not require expiation.
( ) If the oil contains fragrance, the expiation is one sheep, even if applied out of necessity.

11. Removing and Grooming Body Hair

( ) Removing hair from the body is prohibited regardless of amount or whether it is one’s own hair or another’s, whether in Ihram or not; even removing a single hair is forbidden.
( ) Removal is permitted if necessary, such as eyelashes causing discomfort.
( ) Accidental loss of hair during washing or ablution is permitted.
( ) There is no difference between shaving, plucking, or cutting hair.
( ) The expiation for shaving the head out of necessity is twelve Mudd of food given to six poor persons, or fasting for three days, or sacrificing one sheep (Mudd approximately 750 grams).
( ) If shaving is not necessary, one sheep expiation is due.
( ) Removing hair under one or both armpits requires sacrificing one sheep as expiation.
( ) If hair is removed from the head by any means other than shaving, the shaving expiation is required.
( ) Touching one’s head or beard and causing hair to fall requires giving a handful of food as charity.

12. Covering the Head

( ) This ruling is specific to men; they should not cover the head with any covering, whether clothing or other substances like flowers, henna, ointments, or straw.
( ) Men should not carry objects on their heads unless the head is covered by them.
( ) The head may be covered by parts of the body, e.g., placing a hand over it.
( ) Submerging the head under water or other liquids like rosewater or vinegar is not permitted.
( ) Part of the head is not considered the whole head, so partial covering or submersion is allowed.
( ) The ear is considered part of the head and must not be covered.
( ) Covering the face is not considered covering the head and is permissible for men; it may be covered during sleep.
( ) Carrying a bag or water skin on the head is excepted and allowed.
( ) Using a cloth tied around the head for headache relief is permitted.
( ) Resting the head on a pillow while sleeping is allowed.
( ) Draping a cloth above the head to protect from insects or entering under a mosquito net is permitted.
( ) Showering is permitted, but immersion under a waterfall covering the entire head is not allowed.
Article ( ) – If one washes the head, it should not be dried using a towel or cloth that covers the entire head; however, drying a part of the head is permissible.
Article ( ) – A man must not cover his head while sleeping, and if he inadvertently does so, he must immediately uncover it. If he covers it out of forgetfulness, he must likewise promptly remove the covering and it is recommended to recite the talbiyah.
Article ( ) – If the head is covered in any manner, the expiation (kaffara) is the sacrifice of one sheep.
Article ( ) – If the head is covered multiple times, a separate expiation must be paid for each occasion; that is, one sheep for every instance.
Article ( ) – If the head is covered and a sheep is sacrificed as expiation, but the head is covered again afterwards, another expiation is required.
Article ( ) – Expiation becomes obligatory only if the head is covered knowingly and intentionally. If it occurs out of ignorance, negligence, forgetfulness, or inadvertence, no expiation is required.
Eighteenth – Covering the Face with a Niqab, Veil, or Burqa
Article ( ) – This ruling applies specifically to women, who are not permitted to cover their face with anything, even unusual materials such as straw, clay, or a fan.
Article ( ) – Covering any part of the face is considered equivalent to covering the entire face and is therefore prohibited.
Article ( ) – Placing one’s hand over the face is not problematic.
Article ( ) – Resting one’s face on a pillow while sleeping is permissible.
Article ( ) – For prayer, it is obligatory for women to cover their head and preferably part of the face to ensure proper fulfilment of the obligation, but the covering must be removed immediately after prayer.
Article ( ) – A woman may lower her chador or outer garment from her head to uncover her face when interacting with non-mahram men, and there is no blame on her for doing so.
Article ( ) – It is preferable that the garment lowered from the head be held away from the face by hand or another object to prevent it from sticking to the face.
Article ( ) – Not keeping the garment away from the face does not incur expiation.
Article ( ) – Wearing a niqab or covering the face in any manner does not necessitate expiation.
Nineteenth – Placing Shade over the Head
Article ( ) – Men are not permitted to place shade over themselves, but this is allowed for women and children and does not require expiation.
Article ( ) – The prohibition of placing shade over the head applies specifically to travelling. If one is stationary—whether in Mina or elsewhere—there is no objection to being under shade, such as an umbrella or canopy, even while walking. Therefore, it is permissible to use one’s tent as shade in Mina when moving to the place of sacrifice or the stoning of the Jamarat.
Article ( ) – Placing shade over the head in any form while travelling between two stations is prohibited, whether inside a covered vehicle, an enclosed car, an airplane, or under a ship’s roof, regardless of whether one is walking or riding.
Article ( ) – While travelling, one may stay under the shade beside a litter, ship, or anything that is not directly over the head.
Article ( ) – Those who intend to perform Hajj and plan to enter the state of ihram from Tehran or other places by airplane must fulfil their ihram at the place of intention. If air travel is the only means, they must perform Hajj, but they must pay expiation for being under a roof while travelling.
Article ( ) – One who vows to assume ihram from Tehran or elsewhere must enter ihram from that place and should take a route where no roof covers them during travel. If no such route exists and they unintentionally travel under a roof, they are not deemed sinful.
Article ( ) – Travellers going to Medina by plane should enter ihram at the Masjid al-Shajarah and travel to Mecca either in an uncovered vehicle or via Jeddah intending to proceed to Juhfah to enter ihram there. If not possible, they should enter ihram from Jeddah and it is preferable to renew ihram at Hudda, located between Jeddah and Mecca.
Article ( ) – It is permissible to travel under shade at night; thus, entering Mecca at night by covered car is allowed.
Article ( ) – If necessity arises such as severe heat, cold, or rain during travel, one may place shade over the head but must pay expiation.
Article ( ) – The expiation for placing shade over the head while travelling is the sacrifice of one sheep, regardless of whether it was done out of necessity or voluntarily.
Article ( ) – For the state of ihram during Umrah or Hajj, even if shade is placed multiple times, one sheep suffices as expiation.
Twentieth – Drawing Blood from the Body
Article ( ) – Drawing blood from one’s own body is prohibited; however, drawing blood from another’s body, such as through cupping (hijama) or tooth extraction, is permissible.
Article ( ) – Drawing blood akin to scratching the body or brushing teeth is not allowed.
Article ( ) – If it is necessary to draw blood, as in cupping or similar cases, one may do so or remove pus or scratch a scalp disease in a manner that causes bleeding.
Article ( ) – Drawing blood does not require expiation.
Twenty-first – Cutting Nails
Article ( ) – Cutting nails is prohibited unless they cause discomfort, for example, when broken parts cause pain.
Article ( ) – Cutting nails by any means, such as scissors, knives, or nail clippers, is forbidden, and it is obligatory not to remove nails even by filing or biting.
Article ( ) – If a person has extra fingers or toes, they are not permitted to cut the nails of these extra digits.
Article ( ) – Cutting one nail of the hand or foot requires an expiation of one measure of food; for each nail of the hand, until ten are reached, one measure of food must be paid. The same applies to toenails.
Article ( ) – If all nails of both hands and feet are cut in one session, a sheep must be sacrificed as expiation.
Article ( ) – If all nails of the hands are cut in one or multiple sessions and toenails in another place or multiple places, two sheep must be sacrificed.
Article ( ) – If all nails of the hands and fewer than ten toenails are cut, one sheep is due for the hand nails and one measure of food for each toenail; the same applies if all toenails and fewer than ten fingernails are cut.
Article ( ) – If five nails of the foot and five of the hand are cut, one measure of food must be paid for each.
Article ( ) – If a person has more than ten nails and cuts all, one sheep suffices as expiation, and no expiation is required for nails exceeding ten.
Article ( ) – If a person has more than ten nails and cuts the ten primary nails, one sheep is required; if some primary and some additional nails are cut, a measure of food must be paid for the primary nails only.
Article ( ) – If all fingernails are cut and expiation paid, and then all toenails are cut in the same session, another sheep must be sacrificed.
Article ( ) – If fewer than ten nails exist and all are cut, one measure of food must be paid for each.
Article ( ) – There is no difference regarding expiation whether nails are cut voluntarily or out of necessity.
Twenty-second – Tooth Extraction
Article ( ) – Extracting a tooth is forbidden even if no blood results, and one sheep must be sacrificed as expiation.
Twenty-third – Removing Plants or Trees in the Sacred Precinct
Article ( ) – If a plant or tree grows on the property of a pilgrim’s residence within the sacred precinct and they planted it themselves, they may remove it.
Article ( ) – If a tree or plant grows on their property but was not planted by them, they must not cut or remove it.
Article ( ) – If a property is purchased with trees and plants, they must not cut them.
Article ( ) – Fruit trees, date palms, and the well-known ‘azkhar’ plant are exempt, and may be cut.
Article ( ) – If a forbidden tree is removed, the expiation is one cow if the tree is large, or one sheep if it is small.
Article ( ) – If part of a tree is cut, its value must be paid as expiation.
Article ( ) – Cutting plants requires only seeking forgiveness (istighfar) and no expiation.
Article ( ) – Animals or camels may be allowed to feed on plants, but plants must not be cut for them.
Article ( ) – Walking in a normal manner that inadvertently breaks plants is not problematic.
Twenty-fourth – Carrying Weapons
Article ( ) – Carrying weapons such as swords, spears, guns, or any warlike implements is forbidden except for necessity; carrying weapons visibly but not on one’s person is disliked.
Article ( ) – To carry a weapon, one must be in a state of ihram and carry it only for self-protection.
Article ( ) – Carrying weapons without reason is prohibited, and no expiation is required.
Article ( ) – One may carry weapons for hunting during ihram if the hunt is lawful.

Disliked and Makruh Acts in Ihram

The makruh (disliked) acts during Ihram include:

Wearing a black garment for Ihram; white garments are considered the best for Ihram.
Sleeping on yellow-coloured bedding while in Ihram.
Wearing dirty or soiled garments for Ihram. If the Ihram garment becomes dirty during Ihram, it is preferable not to wash it during the state of Ihram.
Wearing striped or patterned garments during Ihram.
Applying henna before entering Ihram, if its colour remains during Ihram.
It is preferable for the pilgrim not to scrub their body with a scrubbing cloth or similar during ablution or bathing.
Saying “Labbayk” (Here I am, O Allah) in response to being called by others.

Recommended Acts for Entering the Haram

It is recommended when entering the Haram to:

Dismount from a vehicle upon arrival at the Haram and perform Ghusl (ritual purification).
Walk barefoot as a sign of humility and submission before Allah, carrying one’s sandals in the hand.
Recite the following supplication upon entering the Haram:

“O Allah, You have said in Your Book, and Your word is the truth: ‘And announce to the people the Hajj; they will come to you on foot and on every lean camel’.”
“O Allah, I hope to be among those who respond to Your call, having come from a distant and arduous path, hearing Your call and responding to it, obedient to Your command, all by Your grace and favour to me. To You be praise for granting me this opportunity, seeking through it nearness to You, closeness to You, a high station with You, forgiveness of my sins, and repentance by Your grace. O Allah, bless Muhammad and the family of Muhammad, and protect my body from the Fire, and secure me from Your punishment and retribution by Your mercy, O Most Merciful of those who show mercy.”

Upon entering, pick some leaves of the Azkhar plant and chew them.

Recommended Acts for Entering Makkah Al-Mukarramah

When entering Makkah, it is recommended to perform Ghusl, enter with humility, enter from the upper side if coming from Madinah, and exit from the lower side.

Etiquette of Entering Masjid al-Haram

It is recommended to perform Ghusl before entering Masjid al-Haram, to enter barefoot with calmness and dignity, enter through the “Bani Shaybah” gate, and proceed straight to pass between the columns.

At the door of Masjid al-Haram, it is recommended to say:

“Peace be upon you, O Prophet, and the mercy and blessings of Allah. In the name of Allah, by Allah, and what Allah wills. Peace be upon Allah’s Prophets and Messengers. Peace be upon the Messenger of Allah, Ibrahim, the friend of Allah. Praise be to Allah, Lord of the Worlds.”

Upon entering, recite the following:

“In the name of Allah, by Allah, from Allah, and what Allah wills, and upon the religion of the Messenger of Allah. May Allah’s blessings be upon him and his family. The best of Allah’s names, and praise be to Allah, and peace upon the Messenger of Allah, Muhammad, son of Abdullah.”
… [continued as in original]

Then raise the hands towards the Kaaba and say:

“O Allah, I ask You at this place and at the start of my rituals to accept my repentance, forgive my sins, remove my burdens. Praise be to Allah who has enabled me to reach His sacred House. O Allah, I bear witness that this is Your sacred House, which You have made a place of return and safety, blessed and a guidance for the worlds. O Allah, I am Your servant, this city is Your city, this House is Your House; I come seeking Your mercy and intend obedience to Your command…”

Then face the Kaaba and say:

“Praise be to Allah who has honoured and exalted and made you a place of return for the people, a blessed security and guidance for the worlds.”

Recommended Words upon Reaching the Black Stone

Upon arriving at the Black Stone (Hajar al-Aswad), it is recommended to say:

“I bear witness that there is no deity but Allah alone, with no partner, and that Muhammad is His servant and Messenger. I believe in Allah and disbelieve in all false gods, idols, and devil worship.”

When seeing the Black Stone, face it and say:

“Praise be to Allah who guided us to this; we would never have been guided if Allah had not guided us. Glory be to Allah, praise be to Allah, there is no god but Allah. Allah is the Greatest; greater than His creation, greater than what I fear and dread. There is no god but Allah alone, with no partner. His is the dominion and His is the praise. He gives life and causes death. He is ever-living and does not die. In His hand is all goodness, and He is capable of all things. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. You are Praiseworthy and Glorious…”

Tawaf and Its Conditions

Upon entering Makkah, the first obligatory act of Umrah at Tamattu’ is Tawaf around the House of Allah.

Tawaf is performing seven circuits (shawt) around the Kaaba as described.

Tawaf is an essential pillar of Umrah. Whoever deliberately omits it until its time passes, their Umrah is invalid, whether aware or unaware of the ruling.

If one’s Umrah is invalidated, it becomes obligatory for them to perform Hajj Ifrad, then repeat Umrah, and to repeat the Hajj the following year.

Tawaf is considered lost if it cannot be completed before standing at Arafat (Wuquf).

If missed through forgetfulness, it must be performed whenever possible. If the person is back in their home, they must return to Makkah or appoint a trustworthy agent to perform it on their behalf.

If Sa’i is done before Tawaf, Tawaf must still be performed, and if prayers were offered before Tawaf, they must be repeated after Tawaf.

If a pilgrim cannot perform Tawaf due to illness before its time expires, they must be carried or taken in some way, even if on a bed or carried, and if impossible, appoint a deputy to perform Tawaf on their behalf.

Conditions of Tawaf

Conditions include intention (niyyah), cleanliness from major and minor impurity, purity of body and clothes, circumcision, and covering of the private parts.

Intention: Must be solely for Allah. Saying it aloud or consciously is not necessary; intending to perform the act suffices.

Riya’ (showing off) invalidates the Tawaf and other rituals if done with the purpose of displaying piety.

Cleanliness from major impurity (janabah) and minor impurity is obligatory; Tawaf is invalid if performed while in a state of major or minor impurity.

If impurity occurs during Tawaf, different rulings apply depending on the timing and type of impurity.

Obligatory Acts of Tawaf

There are seven obligatory acts of Tawaf, explained as follows:

First — Starting from the Black Stone (al-Hajar al-Aswad):

It is not necessary for all parts of the body to pass exactly over all parts of the Black Stone; it suffices to start from any point of the Black Stone and finish at the same point.
The minimum requirement to start from the Black Stone is that it be acknowledged by common understanding that Tawaf began from the Black Stone, whether from its beginning, middle, or end.
The seventh circuit must end at the same point where the Tawaf began.
Tawaf should be performed in the manner practiced by all Muslims, beginning approximately opposite or aligned with the Black Stone, without intellectual exactitude. Subsequent circuits should be continuous until all seven circuits are completed.
It is not necessary to stop and adjust position in each circuit to align exactly with the Black Stone; such acts, besides being pedantic and obsessive, are permissible but not required.

Second — Ending each circuit at the Black Stone:

Each circuit ends at the Black Stone only if the seven circuits are performed without interruption and the seventh ends at the point of commencement.

Third — Keeping the Kaaba to the left side while circumambulating:

It is not required to keep the Kaaba strictly to the left shoulder throughout; slight deviations, such as the Kaaba moving slightly from the left side toward the back, especially near the corner of al-Hijr Ismail, are acceptable if the movement is normal.
If the shoulder moves beyond the Kaaba corner but the Tawaf continues normally, there is no issue, even if the Kaaba appears slightly behind.
If, out of caution, one compels another to perform Tawaf on their behalf, removing their own choice and relying on another who forcibly moves them away from the correct position, their Tawaf is invalid. Similarly, if Tawaf an-Nisa (performed by a woman for a man) is done this way, the woman is not lawful to him.
If due to crowding or disturbance, Tawaf is performed abnormally — such as facing the Kaaba backwards or moving in reverse — the affected circuits must be repeated.
If the crowd forces a person involuntarily to move, this does not suffice, and the Tawaf must be repeated, even if the Kaaba remains on the left side.
The manner of walking during Tawaf may vary — slow, fast, walking, or running — though moderate pace is preferable.

Fourth — Circling around al-Hijr Ismail:

The al-Hijr Ismail is an area adjacent to the Kaaba which must be circled around, not entered.
If a person does not circle around al-Hijr Ismail and instead enters it, the Tawaf is invalid and must be repeated.
Intentional entry invalidates the Tawaf; accidental entry is treated as unintentional invalidation.
If al-Hijr Ismail is omitted during a circuit, that circuit must be repeated.
If a circuit is made by going over the wall of al-Hijr Ismail, the circuit must be repeated starting from the point where the wall was crossed.

Fifth — The space between the Kaaba and Maqam Ibrahim (Station of Abraham) must be included within the Tawaf:

To ensure Tawaf is between the Kaaba and Maqam Ibrahim, the person must not stray beyond the radius between them, approximately 13 metres. During crowding, Tawaf outside this boundary is valid but one should perform Tawaf as close as possible.
Tawaf performed behind Maqam Ibrahim, including it within the circuits, is invalid and must be repeated.
Any circuits performed behind Maqam Ibrahim must be repeated.
Near al-Hijr Ismail, where the Tawaf path narrows to about 3 metres, the Tawaf path should not exceed this radius.
Exceeding this boundary near al-Hijr Ismail invalidates the Tawaf circuit, which must be repeated within the correct distance.

Sixth — The Tawaf performer must remain outside the Kaaba and its precincts:

The Shadharwan (the marble platform around the Kaaba) is part of the Kaaba; the Tawaf must include circling around it.
Occasionally, due to crowding, one may walk atop the Shadharwan; any circuits done there are invalid and must be repeated.
It is permissible, though not preferable, to place a hand on the Kaaba’s wall during Tawaf.
It is permissible to walk on the wall of al-Hijr Ismail during Tawaf; though refraining is better.

Seventh — Performing seven circuits, no less and no more:

If a person intentionally intends fewer or more than seven circuits from the beginning, the Tawaf is invalid even if seven circuits are completed. If this happens out of ignorance or mistake, it must be repeated.
Changing intention midway regarding the number of circuits invalidates the performed circuits and requires repetition; performing more than seven circuits intentionally invalidates the entire Tawaf.
Intending to perform seven obligatory circuits plus an additional circuit for blessing or other purposes is valid.
Similarly, believing that one additional circuit after seven obligatory ones is recommended does not invalidate the Tawaf.
If after completing seven circuits one adds an eighth believing it is recommended, the Tawaf remains valid.
If one deliberately reduces the number of circuits, it is obligatory to complete the seven; failure to do so is equivalent to deliberately abandoning Tawaf.
If interruption occurs that breaks the continuity (muwalat) of Tawaf after fewer than four circuits, the Tawaf is invalid.
If one forgets or mistakenly performs fewer circuits, the requirements for continuation or repetition depend on the point of interruption and continuity.
If after returning home one remembers incomplete Tawaf, they must return to complete it or appoint a proxy.
Performing Qiran (combining) of obligatory Tawaf with another Tawaf consecutively without the Tawaf prayer in between is invalid; combining is disliked for voluntary Tawaf.
Intentionally adding circuits to count for another Tawaf is forbidden.
If mistakenly adding circuits, small additions less than one circuit can be stopped; larger additions require completion of the seven circuits anew and performing the Tawaf prayer accordingly.
Interrupting non-obligatory Tawaf without excuse is permissible; interrupting obligatory Tawaf without excuse or solely due to dislike is disliked.
If interruption occurs after four circuits and no action breaks continuity, one must resume and complete the Tawaf.
If an excuse arises preventing completion (e.g., illness, menstruation), and at least four circuits are completed, the Tawaf should be resumed after removal of the excuse; otherwise it must be repeated.
If the obligatory prayer time approaches during Tawaf, it is obligatory to interrupt Tawaf to perform the prayer, then resume Tawaf from the point of interruption.
It is recommended to interrupt Tawaf to attend congregational prayers or prayer times of virtue and then resume afterward.
Doubts after completing Tawaf about whether more or fewer circuits were performed should be disregarded; the Tawaf remains valid.
Doubts during Tawaf about proper performance (such as facing the right direction, purity, or entering al-Hijr Ismail) do not invalidate the Tawaf if seven circuits are confirmed.
Doubts at the end of a circuit concerning whether seven or more circuits were performed are ignored; the Tawaf remains valid.
Doubts before completing the seventh circuit about which circuit is being performed invalidate the Tawaf.
Any doubt about completing fewer than seven circuits invalidates the Tawaf.
In voluntary Tawaf, doubts about the number of circuits do not invalidate the Tawaf.

Additional Rulings on Tawaf

The person performing Tawaf must circumambulate in front of the Hijr Ismail in a conventional manner and according to the prescribed method of Tawaf of the House of God. The Hijr Ismail is not considered part of the House of God, although Tawaf must be performed outside of it.
If any difficulty arises during Tawaf — for example, if the crowd involuntarily carries the person along — they must resume the circumambulation with intention and control from the point where the disruption occurred. If this is not possible, they should perform Tawaf at a less crowded time. Beginning Tawaf from the Hijr al-Aswad with the intention to start Tawaf again is not valid. Being involuntarily moved does not mean that walking faster due to crowd pressure is invalid, provided the steps are taken deliberately.
If during Tawaf the person faces away from the Kaaba due to crowd pressure or is pushed forward unintentionally, the portion of Tawaf performed while facing away or without intent must be repeated. If returning is impossible, they should continue with the crowd until reaching a point where they can resume Tawaf properly.
Possessing money for which Khums (Islamic tax) has not been paid does not invalidate the Tawaf.
A person who, since reaching puberty, has not allocated a Khums year and uses such money to finance Hajj expenses — if the money is from income and it is unclear whether the profit belongs to the current year — is deemed to have committed disobedience. Consequently, their Tawaf and sacrifice are invalid.
If a person purchases Ihram garments with income for which Khums has not been paid, and then assumes Ihram and performs Tawaf and prayer without knowledge or deliberate negligence, their Umrah and Hajj remain valid. However, if they were negligent in learning the ruling, they must repeat Tawaf and the prayer.
Doubt over whether money used to purchase Ihram garments is subject to Khums does not require paying Khums, and the Tawaf is valid.
After completing Hajj rituals, if it is realised that several circuits of Tawaf were performed within the Hijr Ismail, the Hajj is valid but the Tawaf must be repeated.
A woman who notices spotting outside the menstruation days and performs Tawaf and prayer with the belief of purity, but later observes menstrual blood with proper conditions, if certain that the spotting continued internally without cessation, the blood is considered menstrual and her Tawaf and prayers are invalid. If in doubt or certain that the blood had ceased and was not menstrual, her rituals are valid but Tawaf and prayers must be repeated. If performing Umrah, she must perform an additional Umrah after Hajj if the time is missed.
If circumcision poses a risk for a non-circumcised person, they must assume Ihram and perform Tawaf and prayer themselves, without appointing a deputy.
If prayer congregations are held during Tawaf and the person is unable to continue, if they interrupt after completing four circuits or the Sa’i, they must resume from the point of interruption. If before four circuits and the gap is considerable, the Tawaf or Sa’i should be restarted.
If it becomes known after Tawaf that the ablution was invalid or missing, the Tawaf and prayer must be repeated, but the Umrah remains valid.
If the person turns towards the Kaaba for blessing during Tawaf, kisses or touches it, and fears they took a few steps afterward, their Tawaf is valid and doubts should be disregarded.
Doubts during Tawaf about the correctness of completed circuits or the route, provided the person was attentive and intended correctness, do not invalidate the Tawaf.
If Tawaf, Sa’i, or the Tawaf prayer become invalid but the person unwittingly completes the rituals, they must repeat the invalid acts. However, as they have exited Ihram, no expiation is required.
If impurity is found on the body during Tawaf, and the person is certain it was present in previous circuits, they must repeat the portion after becoming aware of the impurity, then perform the Tawaf prayer. Since they have exited Ihram and completed Tawaf and its prayer, their rituals are valid.
If Tawaf is interrupted mid-way and restarted, if beyond the fourth circuit, the previous one must be completed and a new Tawaf performed; if before the fourth, a new Tawaf suffices, and exiting Ihram is valid.
Losing purity during the final circuit and completing it without ablution requires ablution and repetition of the portion performed in impurity, followed by the Tawaf prayer.
If uncertain whether involuntary forward movement occurred due to crowd pressure, and unable to compensate by retracing steps, the person should not continue the circuit with the intention of compensation, to avoid invalid or excessive Tawaf; instead, they continue and disregard that circuit.
If during the fourth circuit the person reaches the first boundary of Hijr Ismail without intention to perform the fourth circuit, they must repeat that portion with intention. They cannot proceed without intention and must start again from the Hijr al-Aswad.
If Tawaf is discontinued and immediately restarted, it remains valid.
Entering Hijr Ismail mistakenly with the intention to perform Tawaf invalidates that circuit, and it must be repeated from the Hijr al-Aswad. Since retracing is difficult, it is preferable to continue the circuit without intention and then begin from the Hijr al-Aswad.
Doubts about the number of circuits or units of prayer during Tawaf or Sa’i, if continued and completed after certainty, do not invalidate the rituals. However, if doubts occur in prayer without deliberation, repetition is necessary.
Stepping on objects such as watches lost by others during Tawaf does not invalidate the ritual, though it is disliked.
If stepping on another person’s Ihram causes annoyance, the annoyance does not invalidate Tawaf but avoiding it is obligatory.
If Tawaf is interrupted before the fourth circuit and then resumed, the renewed Tawaf is valid.
If each circuit is begun from the Hijr al-Aswad and completed at the Yemeni corner, ending intention there and restarting from Hijr al-Aswad repeatedly, the Tawaf is invalid and must be repeated.
If forced by necessity, such as cleaning staff requiring departure from the Tawaf area, performing Tawaf outside the prescribed area is valid and waiting is not obligatory.
If the Tawaf is neglected or incomplete and remembered at Arafat, it may be compensated thereafter without immediate performance.
Exceeding seven circuits unintentionally, due to ignorance or forgetfulness, is valid and excess is disregarded.
Performing multiple substitute Hajj after a flawed obligatory Tawaf is valid, but the deficient Tawaf must be compensated.
Performing additional circuits after completing seven to compensate for doubt does not harm validity though does not remedy deficiency.
Partial interruption in the fifth circuit requires completing the same Tawaf rather than performing a new one.
Observing blood during Tawaf, if it is impurity and unremoved, invalidates the ritual and requires repetition after cleansing.
If uncertain whether Tawaf was performed on behalf of a principal or oneself, the Tawaf must be repeated with correct intention.
If deviation occurs during Tawaf due to touching or kissing the Kaaba and resuming is uncertain, repetition is required unless the person is confident of starting at the interruption point.
Involuntary forward movement due to crowding necessitates repetition of Tawaf with complete circuits and an additional partial circuit.
If more than seven circuits are performed due to error, and subsequently all rituals are completed, the Tawaf is invalid and must be repeated.
Performing Umrah with invalid ablution or without ablution due to ignorance requires repetition of Tawaf and prayer.
Intentionally or knowingly performing part of Tawaf under involuntary movement without intention invalidates the ritual, and it must be repeated.
Correcting Tawaf and Sa’i after initial invalid performance with proper attire is valid without repeating the error.
If doubt exists about the precise beginning or end of a circuit, starting a full circuit from Hijr al-Aswad to compensate is valid.
Performing Tawaf closer to the House of God is preferred, but circumambulating at a greater distance remains valid.
Deliberate or accidental acts contrary to the required number of circuits, invalid ablution, or impurity require repetition or compensation accordingly.
Article ( ) —
During the Tawaf of Umrah al-Tamattu‘, if a person feels pressure causing their Ihram garment to become wet but disregards it and completes the Tawaf in that state, then performs the Tawaf prayer, Sa‘i, and Taqseer, and afterwards discovers that some impurity was discharged and is certain it occurred during Tawaf, the ruling depends on their certainty at the time of Tawaf. If, during Tawaf, they doubted whether they became impure and their wudu became invalid, they have exited Ihram, and only need to repeat the Tawaf and prayer. Even if after completion of the rites they become certain of impurity, and if they have returned home and cannot repeat the rites, they must appoint a deputy.
Article ( ) —
If a habitual menstruating woman becomes pure and performs Ghusl on the last day and carries out the rites of Hajj, but later sees spotting (lakk) within ten days, it is still considered menstruation. If time permits, she must repeat Tawaf and prayer; if time is tight and she performed the rites in a state of purity, the performance is valid.
Article ( ) —
If a woman’s menstrual cycle is disrupted due to medication, causing irregular spotting over an extended period, provided the blood lasts for at least three days—even if for three days the internal genital area remains stained—this is considered menstruation; otherwise, she must follow the duties of a woman with Istihadha (irregular bleeding).
Article ( ) —
If a woman menstruates after three and a half days but before four days during Umrah al-Tamattu‘, and does not become pure before proceeding to Arafat, she must revert to performing Umrah al-Mufradah.
Article ( ) —
If a woman menstruates after the fourth day during Tawaf of Umrah al-Tamattu‘ and remains impure until the time of Wuquf at Arafat, she must complete Sa‘i and Taqseer of Umrah al-Tamattu‘, enter Ihram again, and perform the remaining Tawaf and prayer of Umrah al-Tamattu‘ during the Tawaf of Hajj, either before or after it.
Article ( ) —
If a woman performs Umrah al-Tamattu‘ and later realizes her Tawaf was invalid, then recognizes she was menstruating and excused by female impurity, she must repeat Tawaf and prayer after her excuse is lifted. If she does not become pure before Wuquf, she must enter Ihram for Hajj and perform it upon arrival in Mecca after the excuse is removed.
Article ( ) —
If a woman, due to ignorance of the ruling, intends to perform Ghusl of Janabat after becoming pure from menstruation but performs Hajj with that intention (misnaming the Ghusl), her act is valid if the intention was for purification from the state caused by blood.
Article ( ) —
A woman with excessive Istihadha must perform a full Ghusl for each Tawaf and another Ghusl for each Tawaf prayer, unless the bleeding stops during the interval between the Ghusl and the completion of the prayer.
Article ( ) —
If a woman is over fifty solar years old and does not see bleeding for a while but sees blood at Arafat, and she is confident she has completed fifty lunar years and is not a Sayyid, she is treated as a woman with Istihadha.
Article ( ) —
The rulings of prayer and Tawaf for a woman with Istihadha are not identical; each is distinct and independent.
Article ( ) —
If a woman becomes menstruous after two Wuqufs and stops bleeding by medication, performs the rites, but later sees spotting without the blood lasting three days or staining the internal genital area, it is not considered menstruation and her actions are valid following Istihadha rules.
Article ( ) —
If a woman experiences minor Istihadha during Tawaf, and this occurs after completing the fourth circuit, she may complete the Tawaf after renewing ablution and cleansing her body and clothes. If it occurs before the fourth circuit, she must repeat the Tawaf after performing ablution and purification.
Article ( ) —
If a woman with Istihadha performs Tawaf after Ghusl and ablution but observes spotting during Tawaf, and bleeding continues, she should continue her duties without concern. If bleeding ceases, she is treated as newly impure (Hadath Jadid).
Article ( ) —
If a woman mistakenly thinks she is pure and performs Tawaf but notices impurity during Sa‘i, she should interrupt Sa‘i, and after purification, repeat Tawaf and prayer. If she notices impurity after Sa‘i, she must repeat Tawaf and prayer, but not Sa‘i.
Article ( ) —
If the Istihadha woman’s required Ghusl and ablution take considerable time during rites, and bleeding does not stop, she must perform Ghusl and ablution for each Tawaf and prayer separately, performing the rites immediately after purification. If unable to do so at home, she should perform purification near Masjid al-Haram; if this is not possible, there is no fault.
Article ( ) —
If a woman with Istihadha performs Ghusl and ablution and performs Tawaf, then the Zuhr prayer begins during Tawaf and she prays, and continues Tawaf with the same purity, her Tawaf is valid provided bleeding stopped from the time of Ghusl until the end of Tawaf; otherwise, she must repeat Tawaf.
Article ( ) —
A woman who does not menstruate but experiences spotting every two months for two or three days, with bleeding not lasting three days, is considered as having Istihadha.
Article ( ) —
If a Qurayshi woman sees consecutive days of blood after age sixty, or a non-Qurayshi after age fifty, exhibiting menstrual characteristics, she is treated as having Istihadha even if blood is continuous or shows menstrual features.
Article ( ) —
Women using contraceptive pills who may observe one or two light spots during menstruation are treated as having Istihadha and must follow the duties accordingly. If spotting occurs during Tawaf, distinctions between interrupting Tawaf before or after the fourth circuit must be observed.
Article ( ) —
If a woman remembers that she must perform Ghusl after touching a dead body but performs Hajj rites without it, and she had performed Ghusl of Janabat after the touching, that suffices and her act is valid. Otherwise, Tawaf and prayer must be repeated.
Article ( ) —
A Muhrim (pilgrim in Ihram) who experiences frequent passing of wind invalidating ablution within minutes is treated as a person with continuous impurity (Mabtun) as outlined in the Risalah. If unable to perform ablution during Tawaf or it is difficult, one ablution for the entire Tawaf suffices; if able, ablution must be renewed after each invalidation. The same applies to Tawaf prayer.
Article ( ) —
If a person with a medical device for defecation due to illness cannot sense its output, and fulfills ablution and prayer duties as required, their Hajj is valid.
Article ( ) —
If urine dribbles drop by drop from an unnatural passage after surgery, they are treated as having continuous leakage (Maslus).
Article ( ) —
One who intends Tawaf internally and begins moving with that intention but then doubts the necessity of verbal intention, returns, verbally declares intention, and restarts Tawaf, their Tawaf with the new intention is valid.
Article ( ) —
Due to the great importance of Hajj rituals, especially Tawaf and its prayer, pilgrims often perform actions multiple times as precaution and hope, even when unnecessary. Such repetition is considered obsessive behavior and should be disregarded. Performing precautionary acts without obsession is permissible but not obligatory or recommended, as it may lead to obsessive behavior.
Article ( ) —
If one’s Tawaf or Sa‘i is interrupted and they are pushed slightly forward, and due to crowding cannot return to the place of interruption, standing opposite or adjacent to the interruption point towards the left or right suffices to complete Tawaf.
If one intends Qiran (combining Umrah and Hajj) from the start or during the first Tawaf, the Tawaf is invalid and must be repeated. If intending Qiran after completing the first Tawaf, the Tawaf remains valid.
Article ( ) —
Performing only one or two circuits in Tawaf is not recommended; seven circuits are obligatory. If one mistakenly performs additional voluntary circuits after the obligatory seven, and then prays Tawaf prayer, the Tawaf is valid.
Article ( ) —
The standard for excessive doubt (kathir al-shakk) in Tawaf is societal custom regarding the frequency of doubt.
Repeating Tawaf or Sa‘i is permissible in all cases of doubt, provided the order between Tawaf and prayer is observed.
A proxy performing Sa‘i or Tawaf on behalf of another in Umrah al-Tamattu‘ or Umrah al-Mufradah need not be in Ihram or wear Ihram garments.

Article ( ) —
A person with continuous impurity (Maslus) must choose a time when they can perform Tawaf and prayer with ablution and purity and then complete the remaining rites. If not possible and it is not difficult, ablution must be renewed each time impurity occurs. If difficult, one ablution for Tawaf and another for prayer suffices. If impossible, ablution and prayer are not required.

Article ( ) —
If one intends Tawaf in Ihram but is unable to start due to inability or crowding, the intention remains valid for up to two hours; beyond that, a new intention is required.

Article ( ) —
A Muhrim who reaches the Sacred Mosque without performing Ghusl is required to perform Ghusl before Tawaf.

Article ( ) —
Regarding the rule that one may not change or alter Ihram garments for Tawaf, it is disliked to change garments during Tawaf unless unavoidable.

Rules Regarding Prayer at the Maqām (Station) of Ibrahim and Tawaf Prayer

If, due to a large crowd, it is not possible to pray directly behind the Maqām as prescribed, one must pray either to the two sides of the Maqām or at the nearest available place. If praying at those locations is also impossible, priority should be given to the side or behind the Maqām whichever is closer for performing the prayer. If all three sides are equally distant, the prayer should be performed behind the Maqām. Prayer on the two sides alone is not sufficient, and if none of these places is closer, one may pray behind the Maqām.
The voluntary Tawaf prayer may be performed anywhere within the Masjid al-Haram, even at one’s discretion. It is not necessary to pray next to the Maqām Ibrahim, especially during crowd congestion, when consideration for other pilgrims must be observed.
If one forgets to perform the obligatory Tawaf prayer, upon remembering, it must be performed at the Maqām Ibrahim as indicated.
If the prayer is forgotten and recalled during the Sa‘i (the walking between Safa and Marwah), the person must immediately cease the Sa‘i, return to perform the two rak‘ahs prayer, and then resume and complete the Sa‘i from that point.
If the prayer is forgotten but the subsequent rituals that follow the prayer have already been completed, it is not necessary to repeat the prayer.
If returning to the Masjid al-Haram to perform the missed prayer is difficult for the individual, they should perform the prayer wherever they remember it, even if that place is in a different city, and there is no obligation to return to the Haram, even if returning is feasible.
If the Tawaf prayer is omitted and the person dies, it becomes obligatory on their eldest son to perform it on their behalf as outlined in the legal treatises.
The rules concerning those who forget the prayer also apply equally to those who are unaware of this ruling.
It is essential to learn how to perform the prayer correctly, including proper recitations and obligatory supplications, in order to fulfil the divine obligation correctly. This is especially crucial for one intending to perform Hajj because an incorrect prayer invalidates the Umrah and Hajj, and the religious responsibility (Hujjat al-Islam) is not lifted. Furthermore, the prohibitions of Ihram, such as relations with one’s spouse, remain in effect.
If a person cannot learn the necessary recitations or supplications, they must pray as best as they can themselves, and if possible, appoint someone to teach or lead them in prayer at the Maqām Ibrahim. However, if appointing a deputy (Nā’ib) is possible, they should not be satisfied with merely joining a congregation.
The Tawaf prayer may be performed at any time, except when it conflicts with the time of an obligatory prayer to the extent that performing Tawaf prayer would cause missing the obligatory prayers. In such cases, obligatory prayers of the day and night must take precedence.
If the voluntary Tawaf prayer of Umrah is performed inside the Hijr Ismail and afterwards the person realizes their mistake, only the prayer must be repeated; other rituals need not be repeated.
If after Tawaf, ablution (wudu) is nullified and due to embarrassment the pilgrim performs Sa‘i and cuts the hair (Taqsir), the prayer, Sa‘i, and Taqsir must be repeated.
A woman who performed Tawaf prayer in the Hijr Ismail and subsequently becomes menstruant and remains so until the standing at Arafat, her Umrah is valid. She must enter Ihram for Hajj al-Tamattu and perform Tawaf and prayer of Hajj either before or after the Hajj Tawaf.
If one neglects learning the necessary recitations and supplications until time becomes tight, they must pray the prayer as best as they can, which is valid, though sinful.
One who tries repeatedly to correct incorrect recitations but fails, and cannot find a proper person to lead or teach, must pray as best as possible. Joining a congregation prayer is not obligatory even if possible.
If due to crowds, it is impossible to pray near the Maqām Ibrahim after Tawaf, praying at a place distant from the Maqām is valid.
If unable to pray behind or beside the Maqām due to crowding and praying further away, if the customary immediacy between Tawaf and prayer is maintained and the crowd density is such, that prayer suffices. It is not necessary to repeat the prayer near the Maqām on the same or subsequent days.
Tawaf prayer cannot be performed in congregation; if done, one should not be satisfied with that alone.
Those with incorrect recitations who wish to be cautious and perform Tawaf prayer in congregation may alternate between Tawaf prayer of Hajj and Nisa’, or have a deputy for someone who is not a deputy, but in all cases, congregation prayer is insufficient by itself.
One whose recitations are incorrect cannot serve as a voluntary deputy for a person obligated to perform Hajj unless they can correct their recitations and are not counted among those excused.
Those with incorrect recitations who serve as deputies for others and perform Umrah on their behalf must, if possible, correct their recitations and their deputation act to validly exit Ihram. If not possible due to valid excuses, their Ihram is valid.
If one is certain their recitations and supplications in prayer are correct and performs Tawaf prayer (either ziyarat or Nisa’) accordingly but later discovers an error without having suspected it, the prayer remains valid.
On days when the area around the Ka‘bah is so crowded that the Tawaf queue reaches behind the Maqām Ibrahim and it is impossible to pray there except if people stand around the person to allow space, one should pray near or behind the Maqām. Delaying the prayer in such necessity while keeping as close as possible is permitted.
If one is moved while engaged in dhikr during Tawaf prayer, and repeats the dhikr after being moved, and this happens multiple times to the point of losing stability, this is permissible. Otherwise, repetition should only be made for precaution, provided one is not compelled or distressed.
Tawaf prayer has the status of the daily prayers, not the status of Tawaf itself. If any impurity that is not excused in Tawaf is present during the prayer, one should observe whether such impurity is excused in the daily prayers and act accordingly during Tawaf prayer.
Performing a voluntary prayer or other voluntary acts that are brief and do not interrupt the customary immediacy between Tawaf and prayer is permissible, though performing the Tawaf prayer itself is preferable.
If the crowd near the Maqām Ibrahim is so dense that men and women stand side by side causing pressure but without suspicion of impropriety, it does not invalidate the Tawaf prayer. If suspicion of impropriety exists, the prayer is still valid though the act is forbidden.
If one knows that upon starting Tawaf prayer they will be moved by the crowd but nonetheless begins and completes the prayer, it is valid.
If after delaying learning the prayer recitations, the remaining time is too short and learning the prayer after Tawaf would lose the customary immediacy, one should pray as best as possible.
A woman who has entered Ihram for Hajj al-Tamattu and becomes menstruant after entering Makkah and performing Tawaf but before performing the Tawaf prayer should, if time permits, wait until she is pure and then pray and complete the remaining rituals. If time is limited, she should perform Sa‘i and Taqsir for Umrah al-Tamattu and enter Ihram for Hajj al-Tamattu, performing the Tawaf and prayer of Hajj before or after, then complete the rest of the rituals.
One who cannot pray correctly and has no time to learn must pray Tawaf prayer as best as possible; it is not objectionable to perform a voluntary Umrah under these conditions.
If one performs Tawaf without prayer or Sa‘i and Taqsir, they must perform the prayer and Sa‘i. If unaware or forgetful, repeating the Taqsir is not necessary.
The term “prayer near the Maqām” means behind the Maqām, not the two sides, unless it is impossible to pray behind, in which case praying on the two sides is permissible.
If one prays elsewhere other than near Maqām Ibrahim and proceeds with the rituals believing it is correct, only the prayer needs to be repeated.
If the Maqām Ibrahim has two floors, praying on the upper or lower floor, if it is known and commonly accepted to be behind the Maqām, is valid.
If one prays Tawaf prayer in the belief that Hijr Ismail is Maqām Ibrahim, the prayer must be repeated.
Obligatory Tawaf prayer cannot be substituted with congregational daily prayers.
The extent of “behind the Maqām” has no fixed limit; it suffices that it is commonly accepted as behind the Maqām.
Delaying Tawaf prayer by the duration of two rak‘ahs is not objectionable, and the amount is determined by customary judgment. Delaying prayer does not require repeating the Tawaf.
Sometimes Tawaf extends close to the halls of the mosque; in such cases, the Tawaf prayer may be performed behind the other Tawaf performers. If custom designates this as “behind the Maqām” or if there is crowding, it is permissible.
One who enters Ihram for Umrah al-Tamattu and remains in Makkah for several days but does not pray properly need not remain in Ihram until the last moment correcting their prayer. If unable to correct it before the customary immediacy between Tawaf and prayer ends, they should pray as best as they can and then perform the next rituals.

Rules and Recommendations for Sa’i and Taqsir

Given that the path between Safa and Marwah is arranged in such a way that one goes in one direction and returns in the opposite direction, a slight distance forms between the outbound and return routes. In such a case, if possible, one may proceed from the same path taken towards Safa to Marwah, provided that one does not cause inconvenience to others.
If during Sa’i a person realizes that they have walked a section marked for jogging (harwah) at a normal pace, and believing it necessary, returns to jog over the portion previously walked normally, their Sa’i remains valid.
If during Sa’i between Safa and Marwah, upon reaching Safa or Marwah, one does not begin the next circuit precisely at that point but deviates by a few metres either in an arc or laterally to start the next round, and does not intend this deviation to be part of Sa’i, but upon inquiry affirms the intention to continue Sa’i, such walking on the hill does not invalidate the Sa’i, which remains valid.
Performing Sa’i from the location where patients are transported by wheelchair and returned (approximately two metres above the beginning of the slope) is valid and sufficient, because Sa’i must occur between the two hills and be recognized as such; it is not necessary to ascend to the very top.
During Sa’i between Safa and Marwah, it is necessary when moving towards Marwah to pay attention to Marwah, and likewise when moving towards Safa, to pay attention to Safa. This attentiveness is obligatory in context (wujub al-wada’), though it is not compulsory to look constantly at these places; looking around, including behind, does not pose any issue.
Sometimes, due to crowding, one may need to pass through Masjid al-Haram to perform Sa’i. In such cases, those in a state of Ihram who cannot take another route should delay the Sa’i. If this is impossible, they may appoint a proxy (na’ib). Should they go through that route despite opposition and perform Sa’i, their Sa’i is valid, though they have committed a sin.
Performing extra circuits (shawt) due to unawareness of the ruling constitutes excusable forgetfulness and does not invalidate Sa’i.
If unable to perform Sa’i without using a wheelchair but lacking financial means, one should still perform Sa’i personally if able by any means, including selling belongings or borrowing money; appointing a proxy is invalid except in cases of hardship.
If one interrupts the third circuit and completes the remaining seven circuits shortly thereafter, thus performing ten circuits in total but with an interruption, their Sa’i is valid.
If one commences Sa’i believing each circuit to be a round trip from Safa to Marwah, and realizes the issue during the third circuit, completing only seven circuits, their Sa’i remains valid.
If during Sa’i one sometimes walks backward towards Marwah or Safa, they must make up that distance; if they have passed the point, they may return to compensate, and their Sa’i is valid.
Performing Sa’i from the second floor, which is above the hills of Safa and Marwah, does not invalidate Sa’i.
If one occasionally walks backward to control companions during Sa’i and then retraces the same distance without attention, their Sa’i remains valid.
If Sa’i is performed as five complete circuits (ten circuits in total) and the person then doubts and stops, missing some circuits, their Sa’i remains valid.
If one ascends the hills of Safa or Marwah due to pressure from the crowd believing it necessary, and then repeats part of the Sa’i intending to compensate, the Sa’i remains valid despite having traversed part twice.
If one stops Sa’i after one and a half circuits to perform ablution (wudu) due to the belief that it is required for Sa’i, and then completes seven more circuits, this is valid.
If a person knows the number of circuits completed but doubts whether the next circuit has been performed (for example, knows five circuits have been done but is unsure about the rest), their Sa’i is invalid due to doubt over the number.
If Sa’i is completely forgotten and missed, the person is considered to have exited Ihram; upon realization, Sa’i must be completed.
If uncertain whether seven or nine circuits have been completed before reaching Marwah, Sa’i is invalid and must be repeated.
Continuity (muwalat) in Sa’i is not obligatory, except if the first circuit is incomplete, in which case the loss of continuity requires repeating the circuit.
If during Sa’i parts of a woman’s body other than the face and hands up to the wrist are exposed, it does not affect the validity of Sa’i.
If a person continues Sa’i in doubt about the number of circuits but later achieves certainty during the act, their Sa’i is valid.

Recommended Practices (Mustahabbat) of Sa’i

It is recommended after performing Tawaf prayer and before Sa’i to go to Zamzam well, draw one or two buckets of water, drink it, sprinkle it on the head, back, and stomach, and recite the supplication:
“Allahumma aj‘alhu ‘ilman nafi‘an, wa rizqan wasi‘an, wa shifa’an min kulli da’in wa suqmin”
(“O Allah, make it beneficial knowledge, abundant provision, and healing from every disease and ailment.”)
Then approach the Black Stone (Hajr al-Aswad).
It is recommended to face the door opposite the Black Stone towards Safa, ascend Safa calmly and attentively, look at the Ka‘bah, particularly the corner with the Black Stone, praise and thank Allah, recall His blessings, and then recite each of the phrases “Allahu Akbar,” “Alhamdulillah,” and “La ilaha illa Allah” seven times. Following this, recite three times:
“La ilaha illa Allah wahdahu la sharika lahu, lahu al-mulk wa lahu al-hamd, yuhyi wa yumiit, wa huwa hayyun la yamutu, biyadihi al-khayr, wa huwa ‘ala kulli shay’in qadir.”
Send blessings upon Muhammad and his family and repeat specific supplications.
It is recommended to face the Ka‘bah and recite certain prayers seeking forgiveness, mercy, and protection from the punishment of the grave and the fire.
It is recommended to prolong standing on Safa and upon descending at the fourth step, face the Ka‘bah and recite supplications seeking protection from the torment of the grave and other afflictions.
It is recommended to perform Sa’i on foot, proceeding briskly from Safa to the halfway point and then at a moderate pace until the area of the Attaran market, after which the pace should again be brisk, including the return journey. Women should not jog (harwah). At the minaret in the middle, it is recommended to recite specific prayers.
It is recommended to weep and supplicate frequently during Sa’i, invoking Allah for good reliance and sincerity in trust.

Taqsir (Hair Cutting/Shaving)

After Sa’i, one must perform Taqsir — that is, cut some nails or hair from the head, mustache, or beard; it is preferable not to limit it to nail clipping only but to include some hair cutting.
Shaving the head as Taqsir is not sufficient and is prohibited.
Taqsir is an act of worship and must be performed with a pure intention to obey Allah. If performed with ostentation (riya’), the Umrah becomes invalid unless compensated.
If Taqsir is forgotten until the time of entering Ihram for Hajj, the Umrah remains valid, though it is recommended to offer a sheep as expiation.
If Taqsir is deliberately omitted until the time of entering Ihram for Hajj, the Umrah is invalid and converts into a Hajj al-Arafah (people’s Hajj). After completing the latter, the individual must perform an independent Umrah.
In Tamattu’ Umrah, Tawaf al-Nisa’ is not obligatory and can be performed with the Tawaf and prayer.
After Taqsir, all Ihram prohibitions except intimacy with one’s spouse become permissible.
Taqsir requires cutting hair with any available means; mere plucking is insufficient. One must not be content with cutting underarm hair or similar, but must trim beard, mustache, or head hair.
If one nullifies Taqsir and then commits prohibited acts of Ihram unknowingly, no expiation is due except in cases like hunting.
If one doubts the validity of their Taqsir after performing it in Tamattu’, and they were aware of the ruling, there is no problem.
Mere plucking of hair is insufficient for Taqsir and invalidates the Tamattu’ Umrah unless exited from Ihram by a correct Umrah with proper Taqsir before entering Ihram.
If Taqsir of the independent Umrah is forgotten, one may perform it anywhere, but must repeat Tawaf al-Nisa’. If unable to return to Mecca, they may appoint a proxy.
A Sunni may perform Taqsir for a Shia.
If during Hajj one plucks a hair instead of performing Taqsir, upon realization, if Hajj was completed, the person has exited Ihram; if obligatory Hajj is being performed, a separate Umrah must be done.

one breaks the nails after Taqsir with the intention to shorten them, it is not obligatory to repeat Taqsir.
If one doubts having performed Taqsir before entering Ihram, they must perform Taqsir before ihram or appoint a proxy; otherwise, the Umrah is invalid.

Section on Pilgrimage (Hajj) and Ihram Regulations

A woman who experiences bleeding on the eighth day and mistakenly considers it menstrual bleeding, thereby changing her ihram from Hajj al-Ifrad (Hajj alone) to Hajj al-Tamattu (combined Umrah and Hajj), and only realises upon reaching Arafat that it is irregular bleeding (istihada):
If time for performing Umrah is short, even if she deliberately delayed Tawaf, she must complete Hajj al-Ifrad. If she intends to perform obligatory Hajj, after completing it, she should perform the independent (mufradah) Umrah.
One who chooses to perform a voluntary (non-obligatory) Hajj may intend Hajj al-Ifrad instead of Hajj al-Tamattu and perform the independent Umrah in place of the Umrah of Tamattu, without entering into ihram for Hajj. They may perform Hajj al-Ifrad, but the designated stations (miqat) for Hajj al-Ifrad are the five established miqats.
A person for whom Hajj al-Ifrad is obligatory and has entered ihram at one of the miqats intending Hajj al-Ifrad may not change their intention to Umrah of Tamattu and subsequently perform Hajj al-Tamattu. Similarly, they may not convert Hajj al-Ifrad to independent Umrah and then enter ihram for Umrah of Tamattu afterwards.
A person who enters Mecca in ihram for Umrah of Tamattu and after performing Umrah enters ihram for Hajj al-Ifrad:
If they leave Mecca and enter ihram from the miqat for Hajj al-Ifrad, their Hajj is valid but Umrah of Tamattu is not fulfilled. If they entered ihram in Mecca and mistakenly applied the rules, their Hajj is valid and counted as Tamattu; otherwise, their Hajj is invalid.
A person who enters ihram for Hajj al-Ifrad within the sacred precinct (haram) and performs some rites out of ignorance:
If they cannot return to the miqat to re-enter ihram and stand in the ritual place (wuquf), they should remain in ihram where they are and make up what can be compensated by ihram. If all rites are completed in the same ihram, their Hajj is valid.

Section Five: Hajj al-Tamattu (Combined Umrah and Hajj)

After completing the rites of Umrah, it is mandatory to enter ihram again for Hajj al-Tamattu.
If one intends Hajj al-Tamattu and pronounces the obligatory Talbiyah as in Umrah, they enter ihram for Hajj; it is not necessary to intend to enter ihram or to refrain from prohibited acts anew if continuing from Umrah ihram.
The intention (niyyah) must be sincere for obedience to God; showing off invalidates it.
The method of entering ihram and saying Talbiyah is the same as for Umrah ihram.
All prohibitions in Umrah ihram also apply to Hajj ihram; penalties are likewise identical.
The time for entering ihram is broad but cannot be delayed beyond the time when one can reach the voluntary standing at Arafat.
After completing Umrah and exiting ihram, one must not leave Mecca without necessity; if necessary, they must enter ihram for Hajj and return to Mecca in that ihram for the rites.
Leaving Mecca without necessity and without ihram but then returning and entering ihram and performing Hajj is valid.
It is recommended to enter ihram on the Day of Tarwiyah (8th Dhu al-Hijjah).
The place for ihram in Hajj is the city of Mecca, wherever the person may be—even in newly developed areas—though it is recommended to enter ihram at Maqam Ibrahim or Hijr Ismail.
If one forgets to enter ihram and proceeds towards Mina or Arafat, they must return to Mecca to enter ihram; if time is short or there is another excuse, they may enter ihram from wherever they are.
If one completes all rites without entering ihram and then remembers, their Hajj is valid; it is recommended to complete Hajj after standing at Arafat and Muzdalifah or before finishing all rites.
One unaware of the ruling who does not enter ihram is treated like someone who forgot.
If one knowingly and deliberately neglects ihram until after the standing at Arafat and Muzdalifah, their Hajj is invalid.
One may enter ihram in newly developed districts of Mecca considered part of its environs but not formally Mecca itself; if unsure or the place is outside Mecca, one may not enter ihram there.
Those excused who can perform Mecca rites before standing at Arafat and Muzdalifah but do so without ihram before these stands must repeat their rites with ihram before standing.
If one realizes at Arafat or Mina that they did not say the Talbiyah for Hajj ihram, they should enter ihram and complete the rites; if unable, they should say Talbiyah there, and if remembered after shaving or cutting hair, their rites are valid without repeating Talbiyah.
Mecca is surrounded by several long mountain ranges; these and their adjacent districts, even if newly built, are considered Mecca in customary usage, and ihram for Hajj al-Tamattu may be entered there.

Recommended Acts during Ihram for Hajj

All recommended acts during Umrah ihram are also recommended in Hajj ihram.
After ihram and departing Mecca towards Aṭṭāḥ, loudly say Talbiyah and direct attention to Mina, reciting supplications such as:
“O Allah, You alone do I hope for, and You alone do I call upon. Fulfil my hopes and rectify my deeds.”
Upon arriving at Mina, say:
“Praise be to Allah who allowed me to reach here in good health and safety.”
Then say:
“O Allah, this is Mina, part of Your favours to us in the rites. I ask You to bestow upon me what You have bestowed on Your prophets, for I am Your servant and in Your grasp.”

“O Allah, all praise is due to You for Your countless blessings that cannot be enumerated nor recompensed by deeds.”

It is recommended that one praise Allah by reciting the verses of the Holy Qur’an in which Allah’s praise is mentioned. Similarly, one should glorify Allah (tasbih) by reciting the verses mentioning glorification, magnify Allah (takbir) where magnification is noted, and proclaim the oneness of Allah (tahlil) where it is mentioned. It is also encouraged to send abundant blessings upon the Prophet Muhammad and his family, and to invoke Allah by every name of His Divine Names found in the Qur’an as well as those names remembered personally. One should also recite the Divine Names found at the end of Surah al-Hashr:

“Allah is the Knower of the unseen and the witnessed; the Most Merciful, the Most Compassionate; the King, the Holy, the Source of Peace, the Granter of Security, the Guardian over all, the Almighty, the Compeller, the Supreme; the Creator, the Evolver, the Bestower of Forms.”

Subsequently, one should recite the following supplication:

“I ask You, O Allah, O Most Merciful, by every name that is Yours, and I ask You by Your might and power and honour, and by all that Your knowledge encompasses, and by all Your perfect attributes, and by the right of Your Messenger, peace and blessings be upon him and his family, and by Your greatest name, and by Your magnificent name, by which whoever calls upon You, it is incumbent upon You not to disappoint him, and by Your greatest and most magnificent name, by which whoever calls upon You, it is incumbent upon You not to reject him and to grant what he requests, forgive me all my sins in all Your knowledge of me.”

One should then supplicate for every need and request, and ask Allah for the ability to perform Hajj in the coming year and every year thereafter. Additionally, one should recite seventy times each of the following phrases:

“I ask You for Paradise.”
“I seek forgiveness from Allah, my Lord, and I repent to Him.”

Thereafter, one should recite:

“O Allah, save me from the Fire, expand for me from Your lawful and good provision, and repel from me the evil of rebellious jinn and mankind, and the evil of rebellious Arabs and non-Arabs.”

It is recommended to say the following prayer near sunset:

“O Allah, I seek refuge in You from poverty and from dispersal of affairs, and from the evil that occurs by night and by day. My wrongdoing in the evening is under Your forgiveness, and my fear in the evening is under Your protection, and my sins in the evening are under Your pardon, and my humiliation in the evening is under Your might, and my perishing, fragile face is under the shelter of Your enduring countenance. O best of those who are asked and most generous of those who give, adorn me with Your mercy, clothe me with Your wellness, and avert from me the evil of all Your creation.”

There are numerous other supplications recommended to be recited on this blessed day, and it is highly commendable to recite seven times the supplications of Imam Husayn and seven times the supplications of Imam Zayn al-Abidin found in the Ṣaḥīfa al-Kāmila. After sunset, one should say:

“O Allah, do not make this my last opportunity at this standing, and grant me provision in the future as long as You keep me alive. Make me return today successful, thriving, answered, merciful, and forgiven by the best means by which any visitor or pilgrim to Your Sacred House returns. Make me among Your most honoured visitors today, and grant me the best of what You have granted any of them of goodness, blessing, mercy, acceptance, and forgiveness. Bless what I return to of family or wealth, be it little or much, and bless them in me.”

And frequently say:

“O Allah, free me from the Fire.”

Standing at Mash’ar al-Haram

After completing the standing at Arafat on the evening of the 9th of Dhul-Hijjah, it is necessary to proceed to Mash’ar al-Haram and spend the night of the 9th there until dawn, intending obedience to Allah.

From dawn until sunrise, one must make the intention to stand (waquf) at Mash’ar al-Haram. The standing here is an act of worship and must be performed sincerely, free from ostentation or showing off; if the pilgrim contaminates the Hajj with intentional ostentation, it becomes invalid.

It is recommended not to pass through the valley of Muhassir before sunrise; if one does so, one is considered sinful but no expiation is required. Movement should be timed so as to avoid entering Muhassir before sunrise.

It is obligatory to remain at Mash’ar from dawn until shortly before sunrise, though the essential standing (rukn) is only for a short time between dawn and sunrise. If one abandons standing during this period entirely, their Hajj is invalid as will be explained.

Those who have valid excuses — such as women, children, the ill, the elderly, the weak, or those accompanying such individuals — after spending some part of the night at Mash’ar, may go to Mina and should not leave before midnight. For these people, standing between dawn and sunrise is not obligatory though recommended.

If someone who spent the night or part of it at Mash’ar deliberately leaves before dawn and does not return before sunrise, their Hajj remains valid if the standing at Arafat was not missed, but they must offer a sheep as expiation.

If someone misses the standing between dawn and sunrise or the night standing due to valid excuse, and stays at Mash’ar even briefly from sunrise until noon, their Hajj is valid.

Standing at Mash’ar has three time periods:

Night of Eid for those with valid excuses;
Between dawn and sunrise — the ordinary standing;
From sunrise until noon on the 10th — the compulsory standing, similar to the first category.

Given that standing at Arafat and Mash’ar includes voluntary and compulsory segments, and that Mash’ar’s standing itself has two compulsory times, several permutations arise depending on whether the pilgrim fulfills one or both times and whether abandonment was deliberate or accidental. The main cases are as follows:

If both voluntary standing times are observed (at Arafat from noon on the Day of Arafat, and between dawn and sunrise at Mash’ar), the Hajj is valid.
If neither standing is observed, the Hajj is invalid and the pilgrim must perform a separate Umrah with its rites and sacrificial animal if available; if this neglect was due to valid excuse, Hajj must be performed next year.
If voluntary standing at Arafat coincides with compulsory standing at Mash’ar during the day, the Hajj is valid unless the compulsory standing at Mash’ar was deliberately missed, which invalidates Hajj.
If voluntary standing at Mash’ar coincides with compulsory standing at Arafat but the voluntary standing at Arafat was deliberately missed, Hajj is invalid.
If voluntary standing at Arafat coincides with compulsory standing during the night at Mash’ar before dawn and voluntary standing at Mash’ar was missed with valid excuse, Hajj is valid; otherwise invalid.
If compulsory night standing at Mash’ar and compulsory standing at Arafat are observed and voluntary standing at Arafat was not deliberately missed, Hajj is valid; if voluntary standing at Arafat was deliberately missed without excuse, Hajj is invalid; voluntary standing at Mash’ar if missed does not invalidate Hajj but requires expiation.
If only compulsory standing at Arafat is observed, Hajj is invalid.
Other detailed cases involve specific timings and excusable absences.

If one arrives at Mash’ar on the night of the 10th and, after asking locals, believes they are at Mash’ar and intends to stay, but later discovers the location was incorrect, the Hajj is valid.

If a pilgrim relies on others’ advice that voluntary standing at Mash’ar can be missed and does so in ignorance, this is excusable.

Servants who travel with women to Mina before dawn but themselves reach Mash’ar before sunrise, fulfilling the essential standing, their Hajj is valid even if they committed a forbidden act.

If someone unaware of the standing time misses the voluntary standing at Mash’ar but makes the compulsory standing, Hajj remains valid if no negligence is involved.

If someone who observed standing at Arafat and part of the night at Mash’ar leaves Mash’ar before dawn for another task with the intention to return but sleeps in Mina, if absence from voluntary standing was not intentional, compulsory standing suffices; if no intention was made to stand at night, compulsory standing during the day is necessary; if acting as proxy with unforeseen excuse, proxy Hajj is valid.

Recommended Acts at Mash’ar al-Haram

It is recommended to proceed calmly from Arafat towards Mash’ar al-Haram, seeking forgiveness. Upon reaching the Red Hill on the right, one should say:

“O Allah, have mercy on my standing, increase it in my deeds, grant me peace in my religion, and accept my rituals.”

It is recommended to maintain moderation on the way and avoid causing harm, delay the Maghrib prayer until reaching Muzdalifah even if a third of the night passes, combine the two prayers with one adhān and two iqāmah, and perform the Sunnah prayers after Isha.

If unable to reach Muzdalifah by midnight, one must not delay Maghrib and Isha prayers and should pray them en route.

It is recommended to stay in Mash’ar until dawn, and then perform the Dhuha prayer.

Rules Regarding Muzdalifah and Collecting Pebbles

It is preferred to stay in Muzdalifah until dawn and perform Dhuha prayer there.

One must collect at least seven pebbles for the ritual of stoning (Ramy al-Jamarat). The pebbles should be small, and if the pebbles are insufficient, stones from the valley are acceptable.

Ramy al-Jamarat (Stoning of the Devil)

It is recommended to perform the stoning ritual immediately after sunrise. One throws seven small stones at the largest pillar (Jamrah al-Aqaba).

If the stoning is done after sunrise but before noon, it remains valid.

If delayed beyond noon, expiation (fidyah) is required for the delay.

Other Rituals

Sacrificial animals (Qurbani) should be offered on Eid al-Adha.
Shaving or trimming hair is required after the stoning rituals to complete the rites of Hajj.
1. It is recommended to divide the sacrificial animal into three parts: one part as a gift, another as charity, and the third part for personal consumption. Charity should be given to believers. If it is given to poor non-believers or the entire sacrifice is donated to them, there is no issue, and the person is not liable for the share of the poor. However, consuming part of the sacrifice is preferable.
2. One may appoint a proxy to carry out the slaughter on their behalf, with both the proxy and the person themselves intending to perform the act.
3. The person performing the slaughter must be a believer, and this condition applies even when the sacrifice is for expiation purposes.
4. If the sacrifice is carried out by a non-believer, it is not valid, and the person must perform the sacrifice again, even if they were unaware of the person’s disbelief or did not know the ruling of the matter at the time.
5. Slaughtering is an act of worship, and it requires a sincere intention and submission to God. If it is tainted with ostentation, it becomes invalid.
6. If there is a possibility that the sheep may have a defect or illness, it should be inspected. There is no difference between defects and illnesses, but if the seller’s word is trusted, it suffices, even if it is later proven wrong.
7. If after slaughtering there is a possibility of a defect or the animal not meeting the necessary conditions, no attention should be given to it.
8. If someone appoints another to buy the animal and slaughter it on their behalf, and later doubts that the proxy fulfilled the conditions, the person should disregard their doubt, and the slaughter is valid.
9. If a person appoints someone else to buy and slaughter on their behalf, they must either be certain or have strong assurance that the proxy has done so. Mere suspicion is not sufficient.
10. If the proxy deliberately acts contrary to the religious rulings in the conditions of the sacrifice or in performing the slaughter, they are liable and must compensate for it, and the sacrifice must be performed again.
11. If the proxy makes a mistake or is ignorant of the ruling, and they are paid for their service, they are liable. Otherwise, they are not liable, but the sacrifice must still be performed again.
Replacement of Sacrifice:
1. If a person is unable to perform the sacrifice, they must fast for three days during the pilgrimage and seven days after returning from it.
2. The meaning of being unable to perform the sacrifice is that they neither have the animal nor the cost of it.
3. If they can borrow money without difficulty and repay it with something they have, they must borrow and perform the sacrifice.
4. If they can sell something that is not necessary for their journey and use the proceeds to buy the sacrifice, they must do so, but they are not required to sell their clothes, regardless of their condition.
5. It is not obligatory to earn money for the sacrifice, but if they earn it and manage to buy the sacrifice, they must perform the slaughter.
6. While selling unnecessary clothes is not obligatory, if they sell them, they must perform the sacrifice, and that will suffice.
7. After beginning the actions of the Umrah of Tamattu’, they may begin fasting from the first day of Dhu al-Hijjah.
8. These three days must be consecutive.
9. If they cannot fast on the seventh day, they should fast on the eighth and ninth days, and one more day after returning from Mina or after the days of Tashreeq, which are the 11th, 12th, and 13th.
10. These three days of fasting cannot be taken during the days of Tashreeq in Mina. Fasting during the days of Tashreeq in Mina is forbidden for everyone, whether they are in a state of Ihram or not, whether they perform the Hajj or not.
11. If someone misses fasting on the seventh day and fasts on the eighth and ninth, it is recommended to fast three days after returning from Mina, starting on the 13th day. They must fast these days consecutively, intending that three of the five days are for the obligatory fast.
Additional Notes:
1. If they delay fasting from the eighth day, they may fast on any day before the end of Dhu al-Hijjah, but it is preferred to do so as soon as possible after the days of Tashreeq.
2. These three days of fasting can even be observed while traveling, and there is no need to stay in Mecca. If they do not have time to stay three days in Mecca, they may fast during the journey.
3. If after fasting the three days, they become able to perform the sacrifice, there is no need to perform the slaughter. However, if they are able before completing the three days, they must perform the sacrifice.
4. If they delay the fasting until the end of Dhu al-Hijjah, they or their proxy must perform the sacrifice in Mina, and fasting will not suffice.
5. The fast must be performed after the Ihram for Umrah and before it is not allowed.
Other Considerations for Sacrifice:
1. If someone purchases and sacrifices several sheep for themselves and others and later realizes that the price of one of the sheep has not been paid, they must give the equivalent amount to the poor on behalf of the person they owe.
2. A person who refrains from sacrificing, thinking that the meat will be wasted, and later realizes that this was a mistake, must perform the sacrifice, even if they had completed the other rituals of Hajj.
3. A sacrifice performed by a non-believer is not valid, and it must be repeated. However, if it is done during the days of Tashreeq, it is not necessary to repeat it if it can be performed in the remaining days of Dhu al-Hijjah.
4. It is not permissible to delegate the slaughter to someone else without being explicitly authorized to do so. Even if they believe the person has implicitly agreed to their sacrifice, it is not sufficient unless the person has been appointed as a proxy.
5. It is preferable to choose a camel or cow for sacrifice if possible, followed by a sheep or goat, and it is recommended that the sacrifice animal be fat and healthy.

Actions After Completing the Rituals of Mina

Once the rites of Mina are completed, it is obligatory for the pilgrim to return to Mecca to perform the remaining rites.

It is recommended (mustahabb) that after finishing the rites in Mina, on the Day of Eid, one should proceed to Mecca for the remaining acts of Hajj. This can be delayed until the 11th day, or even until the end of Dhu al-Hijjah; meaning, if one arrives in Mecca on the final day of Dhu al-Hijjah and completes the rituals, there is no problem.

The obligatory acts to perform in Mecca are:

Tawaf al-Hajj (the Tawaf of the pilgrimage),
Salah (prayer) after Tawaf,
Sa’i between Safa and Marwah,
Tawaf al-Nisa (the Tawaf of women), and
Salah after Tawaf al-Nisa.

The way to perform Tawaf al-Hajj, its prayer, the Sa’i, Tawaf al-Nisa, and its prayer is the same as for Tawaf of `Umrah and its prayer, with the only difference being the intention, which in all cases must be made for Hajj.

The Tawaf of Hajj, the prayer after it, the Sa’i, and Tawaf al-Nisa cannot be performed before reaching Arafat and completing the Arafat, Muzdalifah, and Mina rites, except for the following categories of individuals:

Women who anticipate menstruation or post-natal bleeding and are concerned they will not be able to wait until they become pure. Even if, after performing the rituals, they find that their menstruation did not occur, they can perform the rituals beforehand.
Old men or women who, due to the crowds, are unable to perform the Tawaf or return to Mecca.
The sick who fear for their health due to the crowd and are physically unable to perform the Tawaf, though this exemption applies even if they later regain the ability.
Those who are certain they will not be able to perform Tawaf and Sa’i by the end of Dhu al-Hijjah.

For the fourth category, if they believe they will not be able to perform the rituals due to illness, old age, or incapacity, performing them in advance is sufficient. However, if their belief was based on other reasons, such as anticipating a flood and later discovering it didn’t happen, they must repeat all the rituals once they return to Mecca.

After completing three major acts, the prohibitions of the Ihram are gradually lifted:

After performing Taqseer (shortening the hair) or shaving the head in Mina, everything becomes lawful for the pilgrim, except for perfume and women, as previously mentioned. Hunting becomes permissible solely due to the Ihram, not because of the sanctity of the Haram.
After performing Tawaf al-Ziyarat and its prayer, and Sa’i between Safa and Marwah, perfume becomes permissible, but women remain prohibited.
After completing Tawaf al-Nisa and its prayer, women are also permitted, and all prohibitions of the Ihram are lifted. However, hunting within the Haram remains prohibited for all, whether in Ihram or not.

Regarding Tawaf al-Nisa, it is not limited to men; it is also obligatory for women, eunuchs, castrated men, and children who have reached the age of discernment. If they fail to perform Tawaf al-Nisa, the same consequences apply: a woman remains prohibited to the man, and vice versa. Similarly, if a woman neglects this rite, the man remains prohibited to her. If a non-mature child was made a ward by a guardian, they must perform Tawaf al-Nisa to make the man or woman lawful for them once they reach maturity.

Tawaf al-Nisa is an obligatory act for all pilgrims and while it is a duty, it is not a central pillar (rukn) of the Hajj, meaning if one intentionally leaves it out, it does not invalidate the pilgrimage. However, if it is missed, the woman remains prohibited, and other prohibitions such as marriage, engagement, and testimony will also remain.

It is not allowed to precede the Sa’i with Tawaf al-Ziyarat or its prayer, nor is it allowed to precede Tawaf al-Nisa over Tawaf al-Ziyarat or Sa’i, except under certain circumstances like necessity, where a pilgrim may perform Tawaf al-Nisa before Sa’i.

If, due to forgetfulness or ignorance, a person performs Tawaf al-Nisa before Sa’i, it is valid, but they must repeat the Tawaf.

If someone forgets to perform Tawaf al-Nisa until they return from Hajj, they must return to perform it if possible. If they cannot return or if it would be too difficult, they may appoint a proxy to perform it on their behalf, after which the woman will become lawful to him.

If a person forgets any obligatory Tawaf—whether for `Umrah or Hajj—and has sexual relations with their spouse, they must offer a sacrifice (hady) in Mecca, preferably a camel. If they can, they should go back and perform the Tawaf and prayer. If they cannot or it would be difficult for them, they should appoint a proxy.

If someone forgets to perform any Tawaf—whether it be for `Umrah, Tawaf al-Ziyarat, or Tawaf al-Nisa—due to ignorance of the law, they must repeat the pilgrimage and offer a sacrifice.

Regarding the rituals of Mina, pilgrims are required to spend the night on the 11th and 12th of Dhu al-Hijjah in Mina, from sunset to midnight. Additionally, some groups are required to stay until the night of the 13th, until midnight. These groups include:

Those who hunted during the Ihram, even if they only caught and did not kill the animal, or did anything else forbidden due to hunting, like consuming the meat or showing the prey to a hunter.
Those who have had sexual relations while in Ihram, even if it was merely touching or kissing, they are required to stay the night of the 13th.
Those who remain in Mina until sunset on the 12th, and then stay the night of the 13th.

Groups exempt from this obligation include:

The sick and their caretakers who face hardship.
Those who fear losing their belongings in Mecca, provided their property is significant.
Those responsible for herding animals, particularly shepherds who need their animals to graze at night.

Other Rulings Regarding Mina:

If someone misses the required nights in Mina, they must offer a sacrifice for each night they failed to stay there, whether by accident or deliberate neglect.
M ( ) — During the nights when it is obligatory to stay in Mina, one must throw the three Jamarat the following day. These Jamarat are: the first Jamarah, the middle Jamarah, and the Aqabah Jamarah.
M ( ) — If a person deliberately misses the throwing of all Jamarat, it does not invalidate their Hajj, and the Hajj remains valid, although the person has sinned by their deliberate action.
M ( ) — A person who must stay in Mina on the night of the 13th is obliged to throw the Jamarat on the 13th day.
M ( ) — The number of pebbles to be thrown at each Jamarah on each day is seven, and the manner of throwing and its conditions and obligations are as previously mentioned in the case of the Aqabah Jamarah.
M ( ) — The time for throwing pebbles is from the first light of dawn until sunset on the day following the night spent at Mina. It is not permitted to throw them at night.
M ( ) — If a person is unable to throw the Jamarat during the day due to illness, weakness, or fear (e.g., of a crowd), they are allowed to perform the throw during the night of that day or the night after.
M ( ) — It is necessary to observe the correct order when throwing the Jamarat, starting with the first Jamarah, followed by the middle one, and ending with the Aqabah Jamarah.
M ( ) — If the order is not followed, the person must repeat what they did incorrectly until the order is correct. For example, if they throw at the middle Jamarah first, followed by the first Jamarah, they must repeat the throw at the middle Jamarah and then throw at the Aqabah Jamarah. Repetition of the first Jamarah is not required.
M ( ) — Whether the failure to follow the correct order is due to knowledge and intent, forgetfulness, or ignorance, the person must rectify it and repeat the throw in the correct order.
M ( ) — If a person throws all four pebbles at the first Jamarah and then moves on to the next Jamarah, it is sufficient; they are not required to throw all seven pebbles at each Jamarah. They may throw four pebbles at the first Jamarah, then four at the middle Jamarah, and then proceed to the Aqabah Jamarah. They may do this in any order.
M ( ) — If a person forgets to throw the Jamarat on one of the days, they must perform the throw the next day. If they forget for two days, they must perform both throws the next day. The same applies if the throw is deliberately missed.
M ( ) — The missed throw must be made up before the regular throw of the day. For example, if a person wants to make up the throw of Eid on the 11th day, they should first make up the Eid throw and then perform the regular throw of the 11th day. Similarly, the missed throw of the previous day must be made up before the missed throw of the following day.
M ( ) — Just as it is obligatory to make up the throw of the three Jamarat, if part of the throw was missed, the make-up throw is also obligatory. For instance, if the first Jamarah is thrown on the 11th day but the other two are missed, they must throw them the following day and then perform their regular throw for that day.
M ( ) — If a person realizes after the day has passed that they did not follow the correct order when throwing the Jamarat the previous day, they must make it up by following the correct order and then perform the duties of the current day.
M ( ) — If a person throws pebbles at any of the Jamarat or some of them and remembers it the next day, they must make up the missed throw for the previous day before performing the throw for the current day.
M ( ) — If a person misses the Jamarat throw entirely and leaves Mina for Makkah, they must return and make up the throw if they remember during the days of Tashriq. If they cannot return, they must appoint a proxy. If they remember after the days of Tashriq, or if they deliberately delay the throw, they must return from Makkah or send a proxy to throw the Jamarat, and the proxy must make up the missed throw on the same day in the following year.
M ( ) — If a person misses the Jamarat throw and remembers after leaving Makkah, they must make up the throw in the following year, either personally or through a proxy.
M ( ) — A person who misses some of the Jamarat or throws fewer than seven pebbles at any or all of them is subject to the same ruling.
M ( ) — If a person cannot perform the throw due to illness, weakness, disability, or unconsciousness, they must appoint a proxy. If they cannot appoint a proxy themselves (e.g., if they are unconscious or a small child), their guardian or another person may act on their behalf. It is required that the proxy not perform the act unless the person is certain they cannot perform it themselves. If possible, the person should be taken to the Jamarat site, and the throw should be performed in their presence. If feasible, the pebbles should be placed in their hand to throw.
M ( ) — Once the person’s excuse is removed, and the proxy has already performed the throw, there is no need for the person to perform it again themselves.
M ( ) — If a person has given up hope of recovering from their illness or condition, they must appoint a proxy. If they are not yet sure whether their condition will improve, they may appoint a proxy, but if their condition improves, they must perform the throw themselves.
M ( ) — If others have given up hope that the person will recover, it is not necessary to ask for permission to appoint a proxy.
M ( ) — If a person is unsure whether they threw the Jamarat on a certain day, after the day has passed, they should not pay any attention to their doubt.
M ( ) — If, after throwing the pebbles, the person doubts whether they did it correctly, they should ignore the doubt.
M ( ) — If a person is throwing the Aqabah Jamarah and doubts whether they have thrown the first or second Jamarah, or both, they should ignore the doubt.
M ( ) — If a person doubts the number of pebbles they threw before starting the next Jamarah, they should retrieve the number they believe might be missing to ensure they have thrown exactly seven, even if they have finished and moved on to other tasks.
M ( ) — If, after the day has passed, the person realizes they missed throwing one of the three Jamarat, they may suffice by making up the throw for the Aqabah Jamarah.
M ( ) — If, after entering the next Jamarah, a person doubts the number of pebbles they threw for the previous one, and they know they threw four, but are unsure about the rest, they must retrieve the pebbles they believe they missed, even if it is after they have completed the next Jamarah. If they doubt whether they threw fewer than four, they must retrieve all the missing pebbles.
M ( ) — If, after throwing all three Jamarat, the person is certain that one or more of the throws was deficient, they must throw the missing pebbles at each of the Jamarat.
M ( ) — If, after throwing all the pebbles, a person is certain that they threw fewer than four at one Jamarah, they may make up for the deficiency by throwing the missing pebbles at the Aqabah Jamarah.
M ( ) — If a person realizes after the time has passed for all three throws that they missed a day, but they do not know which day, they must make up the throws for all three days, maintaining the correct order. They may, however, suffice with making up only the last day’s throw.
M ( ) — Women and their caretakers, and weak individuals who can enter Mina after midnight, are allowed to perform the throw at night if they are unable to do so during the day. In fact, women can generally perform the throw at night.
M ( ) — It is permissible to throw the Jamarat from the second level, and it is not necessary to throw from the first level.
M ( ) — Those with an excuse who cannot throw during the day of Eid may throw on the night before or after. If they are also excused from throwing on the 11th day, they may perform the throw for the Eid on the night before and then make up the 11th day’s throw on the night of the 11th.
M ( ) — Those excused from throwing during the day may do so at night. They must perform the throw at night, and they cannot appoint a proxy for the same day.

M ( ) — If a person is excused from throwing on the 10th but is certain that the crowd will lessen in the afternoon, they must wait until the crowd is lessened to perform the throw. They cannot appoint a proxy unless they are completely unable to perform the throw themselves. Tawaf al-Wada’ (Farewell Tawaf)

M ( ) — It is recommended for a person who intends to leave Makkah to perform the Tawaf al-Wada’, and if possible, to touch the Black Stone (Hajar al-Aswad) and the Yemeni corner (Rukn Yamani) during each circuit. When reaching the area of al-Mustajir, one should perform the recommended acts of that location, make any supplications they wish, and then touch the Black Stone again. They should then press themselves against the Ka’bah, placing one hand on the Black Stone and the other towards the door, praising and thanking Allah, sending salutations upon the Prophet and his family, and reciting the following supplication:

“اللَّهُمَّ، صَلِّ عَلى مُحَمَّدٍ، عَبْدِکَ وَرَسُولِکَ وَنَبِيِّکَ وَأَمِينِکَ وَحَبِيبِکَ وَنَجِيِّکَ وَخِيَرَتِکَ مِنْ خَلْفِکَ، أللَّهُمَّ كَما بَلَّغَ رِسالاتِکَ وَجاهَدَ في سَبيلِکَ وَصَدَعَ بِأمْرِکَ وَأوذِي في جَنْبِکَ وَعَبَدَکَ حَتّى أتاهُ اليَقِينُ، أللَّهُمَّ أقْلِبْني مُفْلِحآ مُنْجِحآ مُسْتَجابآ بأفْضَل ما يَرْجِعُ بِهِ أحَدٌ مِنْ وَفْدِکَ مِنَ المَغْفِرةِ وَالْبَرَكَةِ وَالرَّحْمَةِ وَالرَّضْوانِ وَالعافِيَة”.

M ( ) — It is recommended to exit from the “Hantatin” gate, which is opposite the Syrian corner, and to seek Allah’s assistance for a safe return. When leaving, one should purchase a dirham’s worth of dates and give it as charity to the poor.

Other Issues Related to Hajj

M ( ) — When congregational prayers are held at the Masjid al-Haram or the Masjid al-Nabawi, believers should not leave and should participate in the congregational prayer with other Muslims.

M ( ) — Prostrating on all types of stones, whether marble, black mineral stones, or gypsum and lime stones, is permissible before they are baked. Prostration on stones of this kind in the Masjid al-Haram and Masjid al-Nabawi does not pose any issue.

M ( ) — In Makkah and Madinah, it is not permissible to perform congregational prayers in hotels or guesthouses, but it is permissible to join the congregation in mosques with other Muslims.

M ( ) — A traveler may either shorten or complete their prayers in the Masjid al-Haram and the Masjid al-Nabawi, but not in all of Makkah or Madinah. This rule does not apply to the main mosques but extends to the expanded areas of the mosques as well.

M ( ) — The expiations required in ‘Umrah Tamattu’ can be paid in Makkah, where one can slaughter a sheep or similar animal. If the expiation is due during Hajj, it should be performed in Mina. If one misses this and returns to their home, they must offer the expiation at their home and give charity.

M ( ) — A person who enters into Ihram at a Miqat, or at a location requiring them to do so, cannot break their Ihram to travel to Madinah or any other destination. If they remove their Ihram clothing and intend to exit the state of Ihram, it does not invalidate their Ihram, and anything that was prohibited due to Ihram remains prohibited. If they engage in an action that incurs a penalty, they must provide the expiation.

M ( ) — If a person is unable to remove their sewn clothing due to illness and is unable to wear the Ihram clothes, they may make the intention for ‘Umrah or Hajj and recite the Talbiyah. Once their excuse is resolved, they should remove the sewn clothing, and if they have not yet worn the Ihram, they should do so. There is no need to return to the Miqat, but they must offer an expiation by slaughtering a sheep.

M ( ) — A person who unknowingly or forgetfully performs some prohibited acts while in Ihram does not incur any expiation, except for hunting, which always incurs a penalty. Other prohibited acts only incur expiation if performed deliberately and knowingly.

M ( ) — ‘Umrah and Hajj Tamattu’ must be performed in the same year. If one performs ‘Umrah Tamattu’ in one year and Hajj Tamattu’ the next year, it is not valid.

M ( ) — If a person’s obligation is Hajj Tamattu’, they must have the intention that they will first perform ‘Umrah Tamattu’ and then perform Hajj Tamattu’. This intention must be present, even if it is an implicit intention. If someone makes the intention for ‘Umrah Muqaddamah and later intends to perform it as ‘Umrah Tamattu’, it is not valid.

M ( ) — If, while performing Hajj Tamattu’, a person doubts whether they have completed their ‘Umrah Tamattu’ correctly or not, they should disregard this doubt, as their action is valid.

M ( ) — One should not pay attention to doubts that arise after the performance of a ritual. Therefore, if someone doubts whether they performed a certain action of ‘Umrah or Hajj correctly after having completed it, they should not give importance to this doubt.

M ( ) — ‘Umrah and Hajj Tamattu’ must both take place during the months of Hajj, which are Shawwal, Dhu al-Qi’dah, and Dhu al-Hijjah. If someone performs ‘Umrah Tamattu’ in Shawwal or Dhu al-Qi’dah and performs Hajj Tamattu’ during the Hajj season, it is valid. However, if they intend to perform ‘Umrah Tamattu’ before Shawwal, it is not valid, even if some of the ‘Umrah rites occur before Shawwal and the rest during the Hajj months.

M ( ) — A person who enters Makkah with the intention of ‘Umrah Tamattu’ but their Hajj is missed, should then make the intention for ‘Umrah Muqaddamah. They should perform it with the same Ihram and exit the state of Ihram. If they have the obligation of Hajj the following year or when they gain the ability, they must perform Hajj.

M ( ) — The conditions set for Hady in Hajj Tamattu’ do not apply to animals slaughtered as expiation. Thus, one may sacrifice a castrated or defective sheep as expiation.

M ( ) — A person who is performing an expiation for something other than Tamattu’ cannot eat the meat from the sacrificial animals unless it is a voluntary sacrifice, in which case it is permissible.

M ( ) — Expiations should be given to the poor and needy.

M ( ) — It is highly disliked (makruh) to pick up something found in the Haram.

M ( ) — If someone finds something in the Haram and it is worth less than one dirham, they may take it and use it. In such a case, they are not liable for compensation. If they do not take it for themselves but keep it safe, they are not liable. However, if they take it without intending to own it and then fail to guard it, they are liable. If the owner appears before it is lost or destroyed, they must return it to its rightful owner.

M ( ) — If something found in the Haram is worth one dirham or more, the person should search for its owner. If the owner cannot be found, the finder should give it as charity on behalf of the owner. If the owner is found and refuses the charity, the finder should return the equivalent value of the item. The finder may not claim ownership of the item, and if they do, they are liable for it.

M ( ) — If a person has entered Ihram but is unable to fulfill their obligations and has not yet exited Ihram, they must act according to the rules for being blocked or confined (as will be explained later). If they are not confined or blocked, they may exit Ihram by performing ‘Umrah Muqaddamah in certain cases.

M ( ) — In the Masjid al-Nabawi, prostrating on the mosque’s carpet is not problematic. If there is no harm in using a prayer mat or if there is no conflict with any benefit, it is permissible to use a prayer mat, but it is not required to pray on stone or carry a prayer mat, though it is permissible to do so if it does not cause any harm or embarrassment.

M ( ) — If someone performs prayer in the Masjid al-Haram facing the Imam directly, they do not need to repeat their prayer according to the current situation.

M ( ) — If a person enters one of the mosques in Madinah or Makkah and notices that the congregation has finished but people are still inside the mosque, they may perform their prayer individually according to the current conditions. It is not necessary to go back to their hotel or guesthouse to perform their prayer on something on which prostration is valid.

M ( ) — The prayer mats used by Iranian and other pilgrims in the Hijaz may be used for prostration, even if mixed with cotton or similar material.

M ( ) — If there is doubt about the alignment of prayer with the Sunni view, the person should repeat their prayer.

M ( ) — A menstruating or sexually impure person may not pass through the extended areas of the Masjid al-Haram or Masjid al-Nabawi.

M ( ) — Those who enter the mosques in Makkah and Madinah to attend the Maghrib prayer in congregation may immediately perform the Isha prayer after the congregation if it is within the prescribed time. If the time has not yet entered, they should wait.

M ( ) — If a person mistakenly prostrates on their hands instead of the stone in the Masjid al-Haram, their prayer is invalid, unless they did not neglect learning the ruling.

M ( ) — In Makkah, those who pray the Fajr prayer in congregation on clear nights should not repeat their prayer after sunrise.

M ( ) — If a person intends to stay in Makkah until the day of Tashriq (8th of Dhu al-Hijjah), thinking they are staying for ten days but later it is confirmed they have stayed for fewer days, they must adjust their prayers. If they had initially intended to stay for ten days but realized otherwise, they should pray in the correct manner.

M ( ) — If a person has not followed the rulings of a qualified mujtahid and performs Hajj, the Hajj is valid as long as it conforms with the rulings of any qualified mujtahid.

M ( ) — It is not permissible to take the Qur’ans in the Masjid al-Haram without permission from the relevant authorities. If taken, they must be returned.

M ( ) – It is not permissible to collect anything from the stones of Safa and Marwah, but there is no issue with collecting from Mash’ar.

M ( ) – If someone becomes ritually impure (janabah) in the mosque, they must immediately leave it and perform a dry ablution (tahammum) instead of a ritual bath (ghusl). In this case, if they perform tahammum, their intention will be valid.

M ( ) – If a person has not paid the khums (religious tax) on their wealth and they go for Hajj, their Hajj is valid as long as they did not acquire the garments of Ihram or the sacrifice using money on which khums was not paid.

M ( ) – If a person is under the guardianship of their father, and the expenses for their Hajj are paid from the savings of their father, who has not paid khums on the savings, and they are certain that khums has not been deducted, then their Hajj is valid. However, if they are certain that khums is due on the money, they must acquire the Ihram and sacrifice from permissible (halal) funds.

M ( ) – If the judge of Mecca declares a specific day to be Eid, even if one is certain that it is not, they must follow the judge’s declaration.

M ( ) – A poor person cannot give the meat of their expiation to those who depend on them for their sustenance (those for whom they must provide financial support).

M ( ) – If someone is required to offer an expiation during the Ihram for the Umrah of Tamattu’, and there are no poor Muslims in Mecca, they cannot delay the expiation until a later time. A deliberate delay is not permissible, though slaughtering the animal in Mecca and distributing the meat to the poor would suffice.

M ( ) – If someone finds Saudi riyals in Mecca or Medina and does not know who the owner is, they may donate the money to the poor if they are unable to locate the owner.

M ( ) – If a woman who is with her husband on the 11th day of Dhu al-Hijjah for the stoning of the Jamarat (pillars), loses her husband due to heat or crowding, and falls unconscious for a period, and her companions decide that her husband must perform the remaining rituals on behalf of the family, if later the husband swears an oath that he did not perform the acts of Hajj on her behalf and was in a state of distress, her Hajj is still valid. She may either perform the acts herself if she is able, or appoint a representative to do so. The sacrifice for not staying in Mina may be offered at her home, and the stoning that was missed must be made up the following year.

M ( ) – If someone proceeds to Mina after sunset on the 9th of Dhu al-Hijjah without stopping at Mash’ar al-Haram, and they are unaware or did not deliberately skip the stop, and they had the opportunity to perform the ritual slaughter outside of Mina, they are not at fault. If this person performed the rites in the subsequent year, they may do so again.

M ( ) – In the locations of Arafat, Mina, and Mash’ar, and after returning from these places, if the legal distance is not achieved, and if the person intended to stay in Mecca beforehand, they must perform the full prayer.

M ( ) – If a person intends to stay in Mecca and is certain that the distance to Arafat is four farsakh (a traditional distance measure), they must pray the full prayer. If they are uncertain about the distance, they should pray the full prayer. When returning from Arafat or Mina, if the legal distance is not covered or there is doubt, the full prayer must still be performed.

M ( ) – If there is a dispute lasting more than one day at the standing points (Maqamat), it does not change the ruling.

M ( ) – If there is difficulty or hardship, the determination of whether the hardship is personal or general must be made by assessing the case. If the ruling is based on hardship or difficulty, it refers to the personal situation of the individual.

M ( ) – If a person performs all the rites of Umrah and Hajj, but later discovers that their ablution (wudu) was invalid, they should perform the necessary corrections (e.g. repeating the tawaf and prayer) and their Hajj remains valid.

M ( ) – If someone gives foreign currency to another person to exchange it for Iranian money at either the official or free market rate, the exchange must be mutual and comply with regulations.

M ( ) – Leaders or guides who wish to enter Mecca without Ihram during Arafat and Mina and cannot maintain the Ihram, can perform an Umrah as a substitute and then perform Hajj in the normal way. However, one who has the means to do Hajj (mustati’) should perform the regular Hajj and should not take this substitute route.

M ( ) – If a person becomes insane after entering Ihram for the Umrah of Tamattu’ and their friends appoint a representative on their behalf to perform the rites, the rites performed by the representative do not suffice for the person. The person remains in the state of Ihram, and the expenses incurred are the responsibility of the one who paid them. The person cannot claim the costs back unless they were deceived.

M ( ) – Engaging in sexual relations during the Umrah of Tamattu’ does not invalidate it, but if Hajj is rendered invalid due to it, the individual must complete the rites of Hajj, even if it is invalid. They exit the state of Ihram by completing the Hajj, but in other cases, if invalidity results from missing the standing, the person must offer an additional Umrah of Tamattu’ and exit from Ihram.

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Actions After Completing the Rituals of Mina

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