BAYTULLAH THE HOUSE OF ALLAH
In the province of Hijaz in the western part of
Saudi Arabia, not far from the Red Sea, there
lies the town of Makkah. In the center of this
town there is a small square building made of
stones. The small, cubed building may not rival
skyscrapers in height or mansions in width, but
its impact on history and human beings is
unmatched. Since time immemorial world
travelers have known this town and this stone
built house. This is Baytullah, the House of Allah. Its sanctity and antiquity is older
than history itself.
The Baytullah\Kaaba is the building towards which Muslims face five times a day,
everyday, in prayer. This has been the case since the time of Prophet Muhammad
(peace and blessings be upon him & his family) over 1400 years ago. Literally, Kaaba
in Arabic means a high place with respect and prestige. The word Kaaba may also be
derivative of a word meaning a cube.
The other names of the Kaaba, are Bait ul Ateeq - which means, according to one
meaning, the earliest and ancient. According to
the second meaning, it means independent and
liberating. Both meanings could be taken. Bait
ul Haram - the honorable house. Scholars and
historians say that the Kaaba has been
reconstructed between five to 12 times.
Tradition goes that the Kaaba was ordained by
Allah to be built in the shape of the House in
Heaven called Baitul Ma'amoor. Allah in his
infinite Mercy ordained a similar place on earth
and Prophet Adam (p.b.u.h.) was the first to build this place. The Bible, in the chapter
of Genesis describes its building when God ordained Abraham (p.b.u.h.) to erect a
Shrine for worship when Abraham (p.b.u.h.) was ordered to go to the southern desert
with his wife Hager (p.b.u.h.) and infant son Ishmael (p.b.u.h.). The Old Testament
describes this building as the Shrine of God at several places, but the one built at
Ma'amoor is very much similar to the one at Makkah. There is no doubt that it was
referring to the stone built house at Makkah.
Holy Qur'an brought this story into the full light of history. Say: "Allah spoken the
Truth: follow the religion of Abraham, the sane in faith; he was not of the
Pagans." The first House (of worship) appointed for men was that at Bakka: Full
of blessing and of guidance for all kinds of beings. (Holy Qur'an 3:95-96)
From the above verses Holy Qur'an firmly establishes the fact that Abraham (p.b.u.h.)
was the real founder of the Holy Shrine.
When Prophet Abraham (p.b.u.h.) built the Holy
Shrine in Makka, his prayers were that this place
should remain a center of worship for all good
and pious people; that Allah should keep his
family the custodians of the Holy place. Ever
since, Ishmael (p.b.u.h.) the son of Abraham
(p.b.u.h.) who helped his father to build this
place and his descendants remained the
custodians of the Holy Shrine. History tells us
that centuries passed and the guardianship of the
Kaaba remained in the family of Ishmael
(p.b.u.h.) until the name of Abde Manaf came into the limelight. He inherited this
service and made it much more prominent. His son Hashim took this leadership and
extended it to many other towns of Hijaz so much so that many pilgrims flocked
annually to this place and enjoyed Hashim's hospitality. A feast was given in honor of
the pilgrims, the family of Hashim served food and water to all guests. This prominence
created jealousies and his brother Abdusham's adopted son Omayya tried to create
trouble. There was a dispute in which Omayya failed and left Makka to settle down in
the Northern provinces of Syria (Sham). After Hashim his brother Muttalib and after
him Hashim's son Shyba who became known as Abdul Muttalib assumed the leadership
of the family. He organized feasts and supplies of water to the pilgrims during the
annual festival of pilgrimage to the Holy Shrine.
Prophet Abraham (p.b.u.h.) built this House for
devout worship to the only God. But within his
lifetime people disobeyed his orders and began
to put idols inside the Kaaba. Abraham (p.b.u.h.)
had to clean the House of these idols and of idle
worshippers. He told the people that this was a
symbolic house of God. God does not live there;
He is everywhere. People did not understand this
logic and after the death of Abraham (p.b.u.h.),
the people, out of reverence, filled the place with
idols again. They thronged to this place annually
and worshipped their personal gods, It was over Four Thousand years later that the last
of the line of prophets Muhammad Ibne Abdullah (p.b.u.h.) entered Makka
triumphantly, went inside the Kaaba and, with the help of his cousin and son-in-law Ali
Ibne Abi Talib (p.b.u.h.) destroyed all the idols of Kaaba with their own hands. At one
stage of this destruction of idols, the tallest of the idol Hubbol was brought down after
Ali had to stand on the shoulders of the Prophet to carry out God's orders. The Prophet
of Islam (p.b.u.h.) was reciting the verse from the Holy Qur'an "Truth hath come and
falsehood hath vanished". This was done in the 8th year of Hijra, January 630 AD
after the bloodless victory at Makka by the Prophet of Islam (p.b.u.h.).
Historically when Abraham (p.b.u.h.) was
ordered by Allah to build the Shrine for worship,
he uncovered the original foundations of the
Kaaba built by Adam (p.b.u.h.). Abraham
(p.b.u.h.) with the help of his son Ishmael
(p.b.u.h.) erected the new shrine on the same
foundations. Originally it contained only four
walls without a roof. Centuries later during the
time of Khusayi who was the leader of the Tribe
of Quraish in Makka a taller building was
completed with a roof and a quadrangle wall
around it to give it the shape of a sanctuary and doors all around the sanctuary walls.
People entered through these doors to come to the Kaaba for worship. It is now about
60 feet high, 60 feet wide from east to west and 60 feet from north to south. A door is
fixed about 7 feet above ground level facing Northeast. A Black stone (Hajar al-Aswad)
was fixed into its eastern corner. In front of the building was Maqam-e-Ibrahim, the
arch shape gate known as that of Banu Shayba and the Zamzam Well. Just outside are
the Hills called Safa and Merwa and the distance between the hills is about 500 yards.
These days both of the hills are enclosed into the sanctuary walls with a roof over it.
The whole building is built of the layers of gray blue stone from the hills surrounding
Makka. The four corners roughly face the four points of the compass. At the East is the
Rukn-e-Aswad (The Black stone), at the North is the Rukn-e-Iraqi, at the west Rukn-eShami and at the south Rukn-e-Yamani. The four walls are covered with a curtain
(Kiswa). The kiswa is usually of black brocade with the Shahada outlined in the weave
of the fabric. About 2/3rd of the way up runs a gold embroidered band covered with
Qur'anic text.
In the Eastern corner about 5 feet above ground
the Hajar al-Aswad (The Black stone) is fixed
into the wall. Its real nature is difficult to
determine, its visible shape is worn smooth by
hand touching and kissing. Its diameter is
around 12 inches. Opposite the Northwest wall
but not connected with it, is a semi circular wall
of white marble. It is 3 feet high and about 5 feet
thick. This semi circular space enjoys an
especial consideration and pilgrims wait in
queue to find a place to pray there. The graves of
Ishmael (p.b.u.h.) and his mother Hager (p.b.u.h.) are within this semi circular wall
(Hateem). Between the archway and the facade (N.E.) is a little building with a small
dome, the Maqam-e-Ibrahim. Inside it is kept a stone bearing the prints of two human
feet. Prophet Abraham (p.b.u.h.) is said to have stood on this stone when building the
Kaaba and marks of his feet are miraculously preserved. On the outskirts of the
building to the Northeast is the 'Zamzam Well' (this is now put under ground).
History of the building of the Kaaba
And when We made the House a pilgrimage
for men and a (place of) security, and:
Appoint for yourselves a place of prayer on
the standing-place of Abraham. And We
enjoined Abraham and Ishmael saying:
Purify My House for those who visit (it) and
those who abide (in it) for devotion and those
who bow down (and) those who prostrate
themselves. And when Abraham said: My
Lord, make it a secure town and provide its
people with fruits, such of them as believe in
Allah and the last day. He said: And whoever disbelieves, I will grant him
enjoyment for a short while, then I will drive him to the chastisement of the fire;
and it is an evil destination. And when Abraham and Ishmael raised the
foundations of the House: Our Lord! Accept from us; surely Thou art the
Hearing, the Knowing: Our Lord! And make us both submissive to Thee and
(raise) from our offspring a nation submitting to Thee, and show us our ways of
devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy),
the Merciful. Our Lord! And raise up in them a Messenger from among them who
shall recite to them Thy communications and teach them the Book and the
wisdom, and purify them; surely Thou art the Mighty, the Wise. (Holy Qur'an
2:125-129)
Holy Qur'an in the above verses described it
clearly that Allah had ordained his servant
Abraham (p.b.u.h.) to build the Shrine there for
worship of One God. During Khusayi's time it
was rebuilt and fortified. During the early years
of Prophet Muhammad (p.b.u.h.) before he
announced his ministry, floods damaged the
Kaaba and it was rebuilt again. When the Black
stone was to be put in its place the Makkans
quarreled among themselves as to who should
have the honor to place it there. Abu Omayyah,
Makkah's oldest man, proposed that the first man to enter the gate of the mosque the
following morning would decide the matter. That man was the Prophet (p.b.u.h.). The
Makkans were ecstatic. "This is the trustworthy one (Al-Ameen)," they shouted in a
chorus. "This is Muhammad". He came to them and they asked him to decide on the
matter. He (p.b.u.h.) agreed. Prophet Muhammad (p.b.u.h.) proposed a solution that all
agreed to putting the Black Stone on a cloak, the elders of each of the clans held on to
one edge of the cloak and carried the stone to its place. The Prophet (p.b.u.h.) himself
then picked up the stone and placed it on the wall of the Kaaba. It has been fixed there
ever since.
After the martyrdom of the family of the Prophet
at Karbala in 61 Hijri (681 AD), the Omayyad Caliph Yazid Ibne Moawiya did not stop
there in the pursuit of his destruction. He sent a large contingent under the command of
Haseen Ibne Namir to Madina to destroy the Mosque of the Prophet (p.b.u.h.). They did
not stop there but proceeded to Makka and demolished the four walls of the Kaaba and
killed thousands of Muslims who protested. Yazid died and Ibne Namir returned to
Damascus, Abdullah Ibne Zubayr and his associates rebuilt the Kaaba. Umawi forces
came back to Makka and killed Abdullah Ibne Zubayr, hung his body on the gates of
the Kaaba for three months for all to see the Umawi power. But eventually this
arrogance of power brought its own consequences and Mukhtar became the ruler in
Iraq. Under his guidance the Kaaba was refurbished and pilgrims began to arrive in
safety to perform Hajj.
The Kaaba successfully withstood the Cremation invasion of 317/929, only the
Blackstone was carried away which was returned some twenty years later. In the year
1981 the Wahabis brought tanks inside the Kaaba to crush the kahtani revolution
against the Saudi regime and almost demolished the South Eastern Wall. This was later
restored with the help of the Makkan people.
Every man living in Makka in the 6th and 7th
century must out of necessity have had some
relationship with the Kaaba. On the Muhammad
(p.b.u.h.), the Prophet of Islam, the Qur'an is
silent during the Makkans period in this respect.
All that is known is that the Muslim community
of the period turned towards Jerusalem in
prayers. Subsequently about a year and a half
after the Hijra the Muslims were ordered during
prayers, which were lead, by the Prophet of
Islam himself to turn towards Makka. The
particular mosque in Madina where this happened is called Masjid-e-Qiblatain,
meaning the mosque with two Qiblas. The Qur'an tells the Muslims, "Indeed We see
the turning of your face to heaven, so We shall surely turn you to a qiblah which
you shall like; turn then your face towards the Sacred Mosque, and wherever you
are, turn your face towards it." (Holy Qur'an 2:144)
At this same period the Qur'an began to lay
stress on the religion of Abraham (p.b.u.h.),
presenting Islam as a return to the purity of the
religion of Abraham (p.b.u.h.) Which, obscured
by Judaism and Christianity, shone forth in its
original brightness in the Holy Qur'an. The
pilgrimage to the Kaaba and ritual progressions
around the building were continued, but were
now for the glorification of One God. The
Abrahamic vision of the Kaaba created a means
of discerning an orthodox origin buried in the
midst of pagan malpractices to which the first Muslims pointed the way.
Every year after the Hajj ceremony the place is closed for one month and on the day of
Ashura the Kaaba is washed from inside by the Water from the well of Zamzam and a
new Kiswa is brought to cover the Kaaba for the next year.
This is the story of the Kaaba and the persons who protected it and remained its
custodians and protectors from the satanic and evil forces throughout history.
Muhammad (p.b.u.h.) and the people of his household (Ahlul Bayt) were the protectors
of the Kaaba, and currently the 12th Imam Muhammad Al-Mahdi (p.b.u.h.) from the
direct descent of the Prophet of Islam is the real protector, its custodian and guardian
and shall remain as such while in concealment.
WHAT IS HAJJ?
The pilgrimage (Hajj) is
1) One of the most important pillars of Islam.
2) A principal means of obtaining proximity to
the Almighty.
3) One of the most difficult physical forms of
worship.
4) So, vital that one who does not perform Hajj
will be barred from Heaven.
The main aim of human creation is to recognize
God and attain a stage of acquaintance and love
for Him and this depends on the purity and loftiness of the human soul. i.e. The purer
the soul becomes the more love will it have for the Almighty.
This stage of love can be attained by abstaining from desires and refraining from
worldly pleasures and distractions, and by exerting oneself in the rigorous self-training
activities for the sake of God, and, remembering him continuously. For this purpose the
Almighty has legislated certain forms of worship (Ibadat).
a) Those involving the expenditure of wealth for His sake e.g. Zakaat and Khums which
serve to sever the deep attachments to worldly possessions.
b) Those involving abstinence from desires and pleasures e.g. fasting.
c) Those related to His remembrance and diverting total attention towards Him e.g.
Salat/Namaaz.
But Hajj involves all these and more, such as,
i) Leaving one's hometown.
ii) Physical exertion.
iii) Expenditure of wealth.
iv) Renewal of the covenant with God.
v) Circumambulation (Tawaaf).
vi) Supplication (Dua).
vii) Prayers (Salat/Namaaz).
And others like throwing pebbles, running between Safaa and Marwah etc.
Those who wonder at these actions do not realize that when we do not know the hidden
meanings and reason of certain commands, we manifest more complete obedience and
total submission to the Absolute Master in carrying out those orders. Those actions
whose secrets we have been successful in understanding, our soul, besides obeying the
Master's commands, is also inclined and pleased in performing them. Thus, it is only
for Hajj that the Holy Prophet (S.A.W.) is reported to have said, "O Almighty, I have
responded to your call for Hajj with complete submission and humility."
Furthermore, the Hajj constitutes the congregation of people from all parts of the world,
in the place where revelation was repeatedly sent down to the Holy Prophet (S.A.W.),
where the beloved (Khaleel) of God resided, where angles used to descend every now
and then. In fact, it is the holy place, which has been the abode of the majority of the
Prophets.
Here the leader of the Holy Prophet (S.A.W.) was born, his holy feet walked; and the
Almighty has chosen it for His house so that people should pray towards it. He has
sanctified its surroundings and has kept Arafah in the beginning of the Holy Land. He
has prohibited hurting animals and uprooting vegetation there in as a mark of respect to
the holiness of the land. He has designed it to be like the throne of Kings so that visitors
from far off lands, disheveled and dusty, should remain there in humility to the
Absolute Monarch realizing the fact that He is above all needs of time and space. While
such a congregation leads to new acquaintances, meeting with virtuous personalities
and stimulates quicker response to supplications (Dua), it invariably reminds of the
Holy Prophet (S.A.W.) and his efforts at spreading the Word of God. In this way one
attains purity of the soul.
The intention for Hajj
1. The intention (Niyyah) must be pure and sincere for the sake of God only, but not for
any other worldly motives, such as,
1) Showing off (Riyaa).
2) Avoiding rebukes for not performing Hajj.
3) Fear of poverty for it is known that one who does not perform Hajj is afflicted with
poverty.
4) Business prospects, etc.
All these other motives destroy the sincerity (Ikhlaas) of the deeds and deprive one of
the promised rewards. It is foolish to undertake all this rigor and expense only to end up
in Damnation because the motive was adulterated.
2. One should sincerely repent of past sins and clear all the dues, (Huquq-un-Naas), and
cleanse himself of all distractions so that the mind is easily turned towards God. One
should write his will and prepare for the journey to the Hereafter as he leaves his house,
relatives, friends, and possessions behind.
3. One should remember the majesty of the House and the Absolute Owner, and that
one has chosen to leave family, friends, and possessions for the lofty and noble purpose
of visiting a House, which the Almighty has designed as a sanctuary for all people.
Hence this journey differs from all other worldly journeys. The pilgrim is one of those
who have responded willingly to the invitation made by the Almighty's messenger.
4. The pilgrim should free himself of all matters, which tend to worry him so his total
attention is towards the Almighty.
5. Any financial loss or physical affliction in this journey should be greeted happily,
for, it is a sign of acceptance of Hajj.
6. The Pilgrim should ensure his earnings are acquired through lawful means and he
should be liberal in expenditure, not extravagant (Israaf) though. But spending for the
needy and deserving is not extravagance as it has been reported that there is no
goodness in extravagance and no extravagance in goodness!
7. He should behave courteously towards his fellow travelers, smiling and talking
gently with them, avoiding harsh words, abuses or vain talk. He should be humble to
the other guests of the Almighty. Magnanimity does not only mean not to hurt others
but also to endure when others hurt.
8. He should be disheveled and dusty, avoid cosmetics or any cause of pride and
beauty, and if possible, travel on foot, especially from Makkah to Mina, Masher and
Arafah, not as a means to avoid extra expenses (in which case, transport is better!)
rather for exerting oneself for the sake of God, except if it affects other worship (Ibadat)
or supplication (Dua).
Hajj as an obligatory act of worship (Ibadat) means to visit the Kaa'ba in Makkah on
the specified dates in the month of Thul-Hijjah and perform the religious rites in
accordance with the Islamic Laws.
Obligation of Hajj
Any man or woman, who fulfills the following qualifications, has a religious obligation
(Hajjatul Islam or Wajib Hajj) to perform Hajj once in a lifetime.
1. Must have attained puberty (Baligh/Bulugh), girls 9 years of age and boys 15 years
of age.
2. Must be A'Aaqil, means being sane and of sound mind.
3. Must be free from bondage.
4. Must be healthy.
5. Must have enough time to travel to Makkah and perform Hajj within the required
days.
6. Must have enough funds (Istita'ah) for traveling and for all Hajj expenses, as well as
enough money to leave behind or be able to make a living on his return to maintain
himself and his dependants during Hajj and after it.
If he has dependents, he must be able to maintain himself and his family. Upon his
return, he must have enough means to maintain himself and his family. The journey to
Hajj and returning from it must not involve any danger to the security of his life, wealth
and family. One intending to go to Hajj must be healthy. If he is infirm or old or has
any other justifiable excuse Hajj would not be Wajib, though if other conditions were
fulfilled, however, he must send someone as his Naib (agent representative). Ample
time must be there for one to prepare to go to Hajj, and to perform all the obligatory
acts. If other conditions of Hajj are met, while time is limited or extraordinary effort is
involved, one has to keep the money unused until the following year for the purpose.
Performance of Hajj is WAJIB-E-FAURI. When above conditions are fulfilled, Hajj
becomes Wajib immediately. To postpone it without any reasonable excuse is among
the major sins. Hajj must be performed in the same year of Istita'ah, and it continues to
remain obligatory in the ensuing years as long as it has not been performed.
SIGNIFICANCE OF HAJJ
Types of Hajj
There are three kinds of Hajj:
1. Hajj-e-Tamattu (Advantageous Hajj). This is commonly known as Wajib Hajj and
will be dealt with in detail. In Hajj-e-Tamattu, Umrah is performed before the Hajj. The
pilgrim removes Ihraam after Umrah on the 8th of Thul-Hijjah and re-enters into the
state of Ihraam again for Hajj.
2. Hajj-e-Ifrad/Mufrad (Individual Hajj). All conditions of the Hajj-e-Ifrad/Mufrad are
same. One enters into the state of Ihraam for Hajj only and Umrah can be performed
after the Hajj.
3. Hajj-e-Qiran (Combined Hajj). This is
applicable only to persons who are resident
within a radius of 16 Farsakh or 88 km Sharii of
Makkah (Each Farsakh is about 5.5 km). In this
Hajj, the pilgrim enters into the state of Ihraam
for both Hajj and the Umrah at one time.
Miqats
Miqats are specific places (appointed by Sharia) in Saudi Arabia, on the way to
Makkah, which a pilgrim cannot cross without first wearing Ihraam.
1. Dhul-Hulaifa in the North (or commonly known as Masjid-e-Shajarah/Abar Ali).
This is the Miqat, used by pilgrims who first go to Medina. It is about 7 km from city of
Medina on the way to Makkah.
2. Al-Johfa in the North-West for those going to Makkah from Jeddah. (Or, if it is
difficult to go to Masjid-e-Johfa because of a valid reason, one can go to Rabigh, which
is Mahaz-e-Miqat (in line of Miqat) and put on Ihraam there). It is about 115 Km from
Jeddah on the way to Medina. Pilgrims arriving from Egypt, Syria and Southern Africa
are required to enter into the state of Ihraam at this place.
3. Zat Irq in the North-East. Located about thirty miles from Makkah, the pilgrims
coming from Iraq and by land from the eastern side enter into the state of Ihraam at this
place.
4. Qarn al-Manazil, located about 40 miles to the East of Makkah, the Pilgrims arriving
from Yemen and by sea enter into the state of Ihraam at this place.
5. Yalamlam in the South-East, which is the Miqat for those who come via the Yemen.
6. Taneem (Masjid-e-Umra), this place is near Makkah and acts as Miqat for people
living in Makkah. If someone is living in Makkah and wants to perform Umra then he
should go to this place, enter into the state of Ihraam and then return to Makkah so that
the condition of traveling for the pilgrims is also fulfilled. The Holy Prophet (S.A.W.)
has said: "Part of the worship of Hajj and Umra is to travel in the way of Allah and to
go out of the city."
Ihraam on the Airplane
Since Jeddah is not identified as one of the prescribed Miqats nor Mahaz-e-Miqat, it is,
therefore, not sufficient to put on Ihraam in Jeddah. If one wishes to travel to Makkah
from Jeddah then Ihraam has to be worn by NAZR in one's own country or in the
Airplane at a distance approximately one hour before reaching Jeddah. In this case, one
will have to pay KAFFARA (for gents only) for traveling under shade. Nazr should be
made in this manner: Allah has the right over me that I should become Muhrim
from here.
THE HAJJ-E-TAMATTU CONSISTS OF THIRTEEN PRACTICES
01. Ihraam:
02. Wukuuf-e-Arafaat: or staying in Arafaat.
03. Wukuuf-e-Mash'ar (or Muzdalifa): or staying in Mash'ar (or Muzdalifa).
04. Ramy Jamrah Al-Aqabah: Stoning of Jamrah Al-Aqabah in Mina.
05. Qurbani: The slaughter of the sacrifice in Mina.
06. Taqseer or Halaq: The shaving or trimming of the head's hair in Mina.
07. Tawaaf of Hajj/Tawaaf Al-Zeyaarah:
08. Salaat Al-Tawaaf: Tawaaf prayer of two Rakaats.
09. Sayee: Between the Safa and Marwah.
10. Tawaaf-Un-Nisa: The Tawaaf of Women.
11. Salaat Al-Tawaaf: Tawaaf prayer of two Rakaats.
12. Mabeet: Staying over night in Mina on the eve of the eleventh and the eve of the
twelfth of Thul-Hijjah, and the Mabeet on the eve of the thirteenth of Thul-Hijjah may
also be necessary.
13. Ramy Jamaraats: Stoning of three Jamrah in Mina on the eleventh and the twelfth
day, and also on thirteenth day if one stayed in Mina on the eve of the thirteenth.
01. Ihraam: It is the first compulsory act of
Hajj-e-Tamattu.
The best time for this Ihraam is eighth of ThulHijjah, although it is allowed to wear Ihraam
three days before this, especially for the aged
and those suffering from illness. They are
allowed to put on Ihraam and leave for Arafaat
before others. The best place for wearing this
Ihraam is at Maqam-e-Ibraheem. The rules of
Ihraam for Hajj-e-Tamattu are the same as those
of Umra-e-Tamattu. The only difference
between the two is of Intention (Niyyat), which should be that of Hajj-e-Tamattu.
When this Ihraam is worn it is ihtiyat that no Sunnat Tawaaf be performed before
leaving for Arafaat; otherwise, if this done, it is ihtiyat for one to renew the Talbiyah. It
is Mustahab to wear Ihraam on eighth of Thul-Hijjah after Namaz of Zohr and Asr and
spend that night in Mina; otherwise it can be
worn on the ninth of Thul-Hijjah.
The old and the sick and those ladies fearing the
monthly period may wear Ihraam earlier and are
allowed to perform Tawaaf of Hajj/Tawaaf AlZeyaarah, perform Tawaaf prayers, perform
Sayee and even Tawaaf-Un-Nisa and its prayer
before proceeding to Arafaat on 8th Thul-Hijjah.
But if possible it is better to repeat these rituals
from 11th to 13th Thul-Hijjah.
If it is not possible to wear Ihraam for Hajj-eTamattu before the time for Arafaat, this Hajj becomes invalid and it has to be repeated
the following year, or earliest future.
One who omits Ihraam because of forgetfulness or ignorance of the rule and then
remembers or comes to know of the rule, he must go back to Makkah, even though he
may have reached Arafaat, to put on Ihraam. In case there is no time or there is some
valid excuse, he has to wear it wherever he is. The sunnat matters in this Ihraam are the
same as those of the Ihraam for Umra-e-Tamattu, except that one should recite the
Talbiyah silently until Abtah (name of a place).
02. Wukuuf-e-Arafaat: It is the second
compulsory act of Hajj-e-Tamattu.
It means to be present in Arafaat from noon on
ninth Thul-Hijjah till Maghrib-e-Sharii (approx.
10 minutes after sunset) of the same day,
regardless of whether one is riding, or on foot
and whether one stays still or is on the move.
Intention (Niyyat) can be expressed in these
words: "I am staying in Arafaat from Zohr to
Maghrib-e-Sharii for Hajj-e-Tamattu for
Hajjatul Islam Wajib Qurbatan ilallaah."
It is necessary that the stay at Arafaat must be conscious i.e., one should not sleep all
the time or be unconscious. Otherwise, it will not be considered as staying.
In case one omits to stay in Arafaat because of forgetfulness or some valid excuse, he
must repay it by an emergency stay there even for a short time the same night, i.e.,
Shab-e-Eid. If one ignores the emergency staying also, the Hajj becomes invalid.
Mustahabaat/Recommended Acts for
Wukuuf-e-Arafaat:
1. Remain in the state of Taharat.
2. Make Mustahab Ghusl at noon (near the
time of Zohr).
3. Devote oneself in praying to the
Almighty Allah.
4. Stay at the left-side slope of the hill from
Makkah.
5. Stay on ground (To climb the Arafaat
Mountain is Makruh).
6. Pray Zohr and Asr prayers together with one Adhaan and two Eqamahs at the
commencement of Zohr time.
7. Concentrate on the remembrance of the Almighty Allah, thank Him and praise
Him and beg for forgiveness for one's sins.
8. Recite 100 times ALLAHU AKBAR, 100 times ALHAMDULILLAH, 100
times SUBAHANALLAH & 100 times Sura KHULHUWALLAHU AHAD.
9. Recite Duas, especially recommended are the famous prayer of Imam Hussain
(A.S.) and the Du'a of the Fourth Imam
(A.S.)
03. Wukuuf-e-Mash'ar (or Muzdalifa): It is
the third compulsory act of Hajj-e-Tamattu.
A pilgrim must stay at Mash'ar from dawn to
sunrise on the tenth of Thul-Hijjah. If one leaves
Arafaat for Mash'ar after sunset, one should pass the night at Mash'ar.
One who does not stay at Mash'ar the whole period from Dawn to Sunrise, his Hajj will
be considered void, except for children, women, those afraid of some thing, the weak
ones, old people and the sick ones. They are allowed to stay there at night and leave for
Mina before the dawn of the tenth of Thul-Hijjah.
One who passes the night of Eid at Mash'ar and leaves before dawn because of being
ignorant of the rule, apparently, his Hajj will be valid, but he has to pay an expiation of
one sheep.
One who intentionally omits to stay there or because of forgetfulness or other valid
excuse he must do an emergency stay i.e., stay there from after sunrise until noon of the
tenth of Thul-Hijjah.
There are two Intentions (Niyyat), which can be expressed in these words:
1. At night: "I am passing this night in Mash'ar till Subh Sadiq for Hajj-eTamattu for Hajjatul Islam Wajib Qurbatan ilallaah".
2. Just before Dawn: "I am staying in Mash'ar from Subh Sadiq till sunrise for
Hajj-e-Tamattu for Hajjatul Islam Wajib Qurbatan ilallaah".
Mustahabaat/Recommended Acts for
Wukuuf-e-Mash'ar (or Muzdalifa):
1. To leave Arafaat in a state of serenity,
ask forgiveness from the Almighty Allah
and walk slowly towards Mina.
2. Postpone the maghribain prayers at
Arafaat to pray them together at Mash'ar
with one Adhaan and two Eqamahs even
if one third of the night has passed. If per
chance one cannot reach Mash'ar by
midnight sharii, then one should pray at Arafaat or on the way but under no
circumstances should one allow the Namaz to be Kazaa.
3. To remain on the right side in the middle of the jungle.
4. One should stay in Taharat and pass the night in Ibaadat, reciting the Duas
shown in Manasik-e-Hajj.
5. One should pick up more than required(21) pebbles for throwing at the
Jamaraats in Mina.
6. When passing the Wadi of Mohassar walk in a little haste for about 100 steps.
If you are in a car or bus cross the place a
bit faster.
04. Ramy Jamrah Al-Aqabah: It is the fourth
compulsory act of Hajj-e-Tamattu, which should
be performed on the tenth of Thul-Hijjah with the following conditions:
1. Intention (Niyyat): "I am throwing seven pebbles one by one on Jamaraah of
Al-Aqabah for Hajj-e-Tamattu for Hajjatul Islam Wajib Qurbatan
ilallaah".
2. The seven pebbles must be thrown at the Jamaraat one by one, not two or more
together.
3. Each pebble must hit the Jamaraah directly.
4. This act must be completed between sunrise and sunset, but those who are
allowed to leave Mash'ar before dawn may do so on the eve of tenth of ThulHijjah.
5. A doubtful hitting of a pebble must be considered as in valid.
6. Throwing other things instead of the pebbles is not allowed.
Mustahabaat/Recommended Acts for hitting at the Jamaraats:
1. To be in taharat i.e., Wudhu or Ghusl.
2. While hitting the Jamaraats to stand on the ground and recite ALLAHU
AKBAR at each throws.
3. To stand at a distance of 10-15 feet from the Jamrah.
4. When hitting Jamrah Al-Aqabah stand with Qibla at the back. When hitting
Jamrah Al-Ula and Jamara Al-Wusta stand facing Qibla.
Conditions for the Pebbles:
1. They must be from the Al-Haram and it
is better that they should be the ones
collected at Mash'ar.
2. They must not have been already used in
the act.
3. The pebbles should preferably be of
several colors and about the size of a
fingertip.
If it is not thrown on Eid Day because of forgetfulness or in ignorance of the rule, it
must be done till thirteenth of Thul-Hijjah whenever one remembers, or comes to know
of the rule. It is not allowed during the night, except for the categories mentioned
earlier.
In case it is remembered after the thirteenth of Thul-Hijjah, one should return to Mina
to complete it himself or ask his proxy to complete the following year. If one
remembers it after Tawaaf of Hajj, one does not need to perform Tawaaf again,
although it is ihtiyat to do so.
If it is omitted willfully and knowingly, apparently, one's Tawaaf will be invalidated
and one must perform Tawaaf again after the throwing of pebbles is completed.
Sick people who are unable to go personally to throw the pebbles at the Jamaraats can
appoint their agents to do so on their behalf.
05. Qurbani (Sacrifice-Offering): It is the fifth
compulsory act of Hajj-e-Tamattu.
Intention (Niyyat) can be expressed in these
words: "I offer this sacrifice for Hajj-eTamattu for Hajjatul Islam Wajib Qurbatan
ilallaah".
It must take place during the day. Those who are
afraid for some reason are allowed to do it at
night.
It must be done after throwing pebbles at Jamrah Al-Aqabah, but if it is done before
throwing pebbles because of ignorance of forgetfulness, the act is valid and there is no
need to do it again.
It is not necessary for one to do it himself. An agent can be appointed to do it.
Ihtiyatan, the sacrifice should be offered on the Eid Day. In case it is not done because
of forgetfulness or other valid reasons or due to ignorance of the rule, it must be
fulfilled by the end of the Tashreeq (11th, 12th and 13th) days. If the reason still obtains
it can be postponed until the end of Thul-Hijjah.
If it is remembered or one comes to know of the rule after Tawaaf of Hajj that the
sacrifice has been omitted, a new Tawaaf of Hajj is not necessary although it is Ihtiyat
to repeat it. However, if it is omitted willfully and knowingly, the Tawaaf of Hajj
already made, apparently, will be invalidated and one must perform it again after
offering the sacrifice.
The sacrificial animal:
1. It must be physically perfect, thus, an
animal that is blind, lame, one-eared or
with a horn broken is not acceptable.
2. If it is a camel it must be over 5 yeas old.
If it is a cow or goat it must be over two
years old. If it is a sheep it must be over
seven months old, ihtiyatan over one
year old. If after making the sacrifice one
realizes a shortcoming in the sacrificial
animal, one has to offer another one.
3. It must not be a weak or sick animal.
4. Two or more people cannot share the sacrifice of one animal.
5. If one cannot get an appropriate animal nor afford its price, one must, instead of
this, fast three days; seventh, eighth and ninth of Thul-Hijjah, and ihtiyatan
seven successive days at home.
6. The sacrificial animal should be a female camel or cow, a male goat or a black
or grey male sheep with fully-grown horns.
Distribution of sacrificed animal:
The flesh of the sacrificed animal must,
ihtiyatan, be divided into three:
1. For pilgrim himself.
2. For the faithful.
3. For the poor.
The share of the poor can be given to him or his
proxy. If after slaughtering it, the sacrificial
animal is picked-up by thieves or taken away by someone before the shares are given to
proper recipient, the person offering sacrifice has no responsibility, but if he willfully
misses the chance to give the shares to proper recipients and gives to an improper
recipient, he is ihtiyatan responsible for the two-thirds.
If distributing one-third to the faithful and one-third to the poor proves to be difficult,
then this requirement is deferred. Niyyat for the purpose will be sufficient.
It is recommended that in such a case one may pay cash to the poor the value of onethird of the sacrificial animal.
Apparently majority of the pilgrim cannot slaughter the animal as a sacrifice
themselves. Therefore, they should appoint agents to do soon their behalf instructing
the agents to make the Niyyat on their behalf.
In most cases the slaughterers at Mina speak and understand only Arabic. It is,
therefore, advisable to go in company with one who knows Arabic to enable him
explain the slaughterer to make a proper Intention (Niyyat), i.e., "Adhbahu Hadhihiz
Zabihata Niyaabatan (name of the pilgrim)... Li Hajjit Tamattui LiHajjatul Islam,
LiWujubihi, Qurbatan ilallaah".
While slaughtering he should say "BISMILLAHI, ALLAHU AKBAR"
It is Mustahab for the pilgrim to keep his hand on the knife or on the hand of the
slaughterer and make Niyyat of his own, as if he was slaughtering the animal for
sacrifice himself.
06. Taqseer or Halaq (clipping hairs or
shaving the head): It is the sixth compulsory
act of Hajj-e-Tamattu.
It (ihtiyatan) should be done after Ramy
(throwing pebbles) of Jamrah Al-Aqabah and
offering of sacrifice.
Intention (Niyyat) can be expressed in these words: "I am performing Taqseer or
Halaq for Hajj-e-Tamattu for Hajjatul Islam Wajib Qurbatan ilallaah".
For ladies Halaq is prohibited, they must only do taqseer.
Men may do Taqseer or, preferably, halaq i.e., shave their head, especially those going
for the first time to perform Hajj-e-Tamattu. One who knows that because of shaving
his head he will bleed, he first should do Taqseer, then shave his head.
If because of forgetfulness or ignorance of the rule he omits this act until he is out of
Mina, he must go back to Mina for Taqseer or Halaq.
If he comes to know of the rule or remembers it after Hajj rituals, apparently, he does
not need to renew his Tawaaf, although, ihtiyatan he should renew it and the Sayee
also. It is mustahab to bury one's hairs in the tent in Mina.
Once the act of Taqseer or Halaq is observed it is permitted to remove the Ihraam
clothes, although it is MAKRUH to do so until after completing the A'maals of Makkah
described here after. After Taqseer or Halaq, what was previously prohibited in the
State of Ihraam is now permitted except for the three things, namely:
(1) Sex (2) Perfume & (3) Hunting
The first two things will be permitted on completion of A'maal-e-Makkah whereas
hunting is perpetually prohibited in and around the land of Makkah.
07-09. A'maal-e-Makkah: comprise Tawaaf of
Hajj/Tawaaf Al-Zeyaarah, its prayer (Salaat
Al-Tawaaf) and Sayee. These are the seventh,
eighth and ninth compulsory act of Hajj-eTamattu. The Tawaaf of Hajj must be performed
after Halaq or Taqseer. If intentionally and
knowingly it is done before, it must be repeated
after these acts. It is not allowed to perform the
Tawaaf of Hajj, its prayer and Sayee before
staying in Arafaat and Mash'ar. However the
aged, and women fearing monthly period, are
allowed to perform the Tawaaf of Hajj and its prayer before staying at Arafaat and
Mash'ar and later complete Sayee.
Intention (Niyyat) for the above acts should be the same as those of Umra-e-Tamattu.
Except that Umra-e-Tamattu becomes Hajj-e-Tamattu.
10-11. Tawaaf-Un-Nisa and its prayer: These are the tenth and eleventh compulsory
act of Hajj-e-Tamattu. When they are performed, a pilgrim is allowed lawful sex.
Intention (Niyyat) for Tawaaf-Un-Nisa is the same as that Tawaaf of Hajj, except the
wordings Tawaaf-Un-Nisa should be included in the Niyyat. The same goes for its
prayer (Salaat Al-Tawaaf).
One who is allowed to complete Tawaaf and
Sayee before the two stays (i.e., at Arafah and
Mash'ar) the use of perfume for him is not
allowed until he or she completes Ramy,
offering of sacrifice and Taqseer or Halaq.
One who completes the Tawaaf-Un-Nisa before
the two stays (at Arafah and Mash'ar) because of
some valid reason; sex is not allowed before
completing the rituals in Mina.
12. Mabeet (Nights in Mina): It is the twelfth compulsory act of Hajj-e-Tamattu.
A pilgrim must consciously pass the 11th, and 12th nights of Thul-Hijjah in Mina. It is
not necessary to be there the whole night. It is sufficient to pass either half but it is
better not to enter Makkah in the later half of the night.
Intention (Niyyat) can be expressed in these
words: "I am spending the night in Mina for
Hajj-e-Tamattu for Hajjatul Islam Wajib
Qurbatan ilallaah".
One has to leave Mina and its boundary in the
afternoon before sunset on the 12th of ThulHijjah. If, for any reason, he is not able to get
out of Mina and its boundary by sunset, he must,
if possible pass the following night there.
Otherwise if he goes out, he has, ihtiyatan, to
give one sheep in expiation. For omitting this act there is an expiation of one sheep for
each night and ihtiyatan even through forgetfulness or ignorance of the rule.
13. Ramy Jamaraats: It is the thirteenth
compulsory act of Hajj-e-Tamattu.
The pilgrims have to perform this act in Mina
on11th, and 12th day of Thul-Hijjah and also on
13th Thul-Hijjah if one also has passed the
previous night there.
The pebbles must be thrown on the Jamaraat in
their prescribed order, i.e., beginning from the
one coming first from Mina towards Makkah -
called Al-Jamrah Al-Ula, then the next one to it - called Al-Jamrah Al-Wusta and lastly
the nearest to Makkah - called Al-Jamrah Al-Aqabah.
Each Jamrah must be stoned by seven pebbles in
the same way as described earlier.
If one has to pass the eve of 13th Thul-Hijjah in
Mina then on the following morning after
throwing the pebbles at the Jamaraat, one can
leave for Makkah immediately.
Tawaaf-ul-Wida (Tawaaf of leave/departure):
This is a Mustahab Tawaaf. Before departure
from Makkah, it is Mustahab to make Ghusl and
then perform Tawaaf-ul-Wida with its prayer.
Then pray to the Almighty Allah for another chance to perform Hajj. After finishing the
above act it is recommended to go out from the door called Baabul Hannatin.
It is Mustahab to purchase dates worth minimum Rls. 1.00 and distribute to the poor in
Makkah as Sadaqa.
PROHIBITED (HARAAM) ACTS IN IHRAAM
01. Hunting: Remember that hunting within the sacred area around and in Makkah,
known as the Haram, is always forbidden. It is not confined to Ihraam. When in Ihraam,
hunting anywhere else is also forbidden. You are allowed to kill scorpions, pythons,
poisonous snakes and rats. If one is attacked by a wild animal it is allowed to kill it.
You are allowed to fishing or slaughter domestic fowls such as goats, sheep, camels,
etc.
The kaffara (expiation) for killing an ostrich is a camel, a wild cow a cow, a deer or
rabbit a sheep. There is expiation of a sheep also for killing a fox as a matter of
precaution (Ihtiyat).
02. Sexual intercourse: Sexual intercourse, or any acts of courtship, which would
arouse sexual desire, is forbidden. Even lustful glance at ones own wife or husband or
any other lady or man who is Na-Mahram is forbidden. The expiation is one camel or a
cow or a sheep in that order of affordability.
03. Masturbation: To masturbate in any form, this includes all methods of self-abuse.
It has the same precept as sexual intercourse. If it is done in the state of Ihraam for
Hajj-e-Tamattu before staying in Mashar (Muz-dalifa), the Hajj becomes null and void.
All the required rituals must be completed and the Hajj must be repeated the following
year. But if it is because of looking at or imagining a woman, although the expiation is
as stated above, the Hajj or Umrah remains valid, but observing precaution is better, i.e.
it is Ihtiyat to repeat the Hajj the following year.
04. Kissing: Kissing one's wife or any other woman with lust and semen is discharged;
the expiation is one camel that has completed 5 years. If it is done without lust the
expiation is one sheep.
05. Touching: Touching one's wife or any other woman with lust, the expiation is one
sheep. If it is without lust then there is no expiation.
06. Romancing: Romancing with one's wife or any other woman as a result of which if
semen is discharged the expiation is one camel that has completed five years. Likewise,
for looking at a strange woman with or without lust as a result of which semen is
discharged the expiation is a camel that has completed five years, if he is rich, a cow if
he is middle class, a sheep if he is poor.
07. Marriage contract (Nikah): To read Nikah for himself or for others regardless of
whether the other person is in Ihraam or not. This applies to Muta'a as well. While in all
cases the Nikah is batil, the expiation is Ihtiyatan (precautionary) one sheep. To become
witness to somebody's Nikah is also forbidden.
08. Un-desired smell or odor: To close ones nose or nostrils from bad smell or odor is
not allowed. The expiation of doing so is one sheep. However, there is no objection if
one hastily passes away from the unpleasant odor.
09. Perfumes: To use perfume or apply it on ones clothes. Perfumes like Saffron,
Camphor, Cloves, Cardamom, Amber and all their uses are forbidden. Eating and
drinking sweet smelling food or fruits like apples etc. is allowed but it is essential to
avoid smelling when eating or drinking them. As a result of such willful action an
expiation of one sheep becomes due. There is no objection to smelling natural sweet
smell coming from the Kaaba.
10. Sewn clothes: It is Haram for men to wear sewn or stitched clothes in Ihraam. Their
clothes must not have sleeves or seams. However, belts with sewn pockets for keeping
money, traveler's cheques, passports and other valuables, slung around the shoulders or
worn around the waist are allowed. Similarly, Hernia belts can be worn. One is not
allowed to fasten the Ihraam with pins or a needle or anything of that sort. You cannot
even tie a knot. There is no objection to covering the body, except the head with any
cloth while sleeping. Ladies are allowed to wear all types of sewn clothes during
Ihraam, except for the hand gloves and wear a veil. The expiation for violation of this
rule is one sheep.
11. Surma: To apply black surma (eyeliner) in the eyes for cosmetic purposes are
strictly forbidden for men and women. If it is neither black nor for any cosmetic or
beautifying purposes, then it is allowed. The expiation of violation is one sheep.
12. Make up/Ornament: All methods of self-beautification, either by use of cosmetics
or by ornaments is forbidden. A ring worn for the Niyyat of thawab, like a Firoza or
Aqeeq or Dhoor-e-Najaf is permissible. Ladies must also refrain from wearing
ornaments, except those they usually wear. But even these must not be displayed to
men, even to the husband. This violation costs one sheep in expiation.
NOTE: If a person is wearing a golden tooth for beauty only, it should be removed if
possible.
13. Henna: To apply henna (Indian Myrtle) is Haraam during Ihraam. It should not be
applied even before Hajj, if the color will remain when wearing Ihraam. The expiation
for the violation is Ihtiyatan (precautionary) one sheep.
14. Mirror: To look into a mirror for cosmetic reason, which means to appreciate ones
looks and features, including combing hair etc., are forbidden. The expiation of this
violation is one sheep. If a driver wearing Ihraam has to refer to the mirrors of his car or
bus as he drives, there is no objection. Spectacle glasses are allowed provided they are
not worn for fashion or beautification, though this should be avoided if possible.
15. Lying and abusing: To tell lies or abuse and scorn is always forbidden but when in
Ihraam it becomes all the more undesirable and Haraam. Similarly, it is Haraam to
boast or brag about ones own superiority or excellence, with an intention to belittle or
under estimate the others.
Note: This means one has to be very careful not to use abusive, foul or obscene
language in ordinary conversation. If this is done the expiation is one cow for violation
of this rule.
16. Swearing: To take an oath or to swear in any form, particularly saying LaWallah,
Balaa Wallah (no, by God or yes, by God) is Haraam. The expiation is Istegfaar,
(repentance) for the first and second time, and a sheep for the third time.
The following cases are exceptional.
a) That it is intended to prove thereby some right or to make the wrong public to others.
b) That is not meant to swear thereby, but is merely expressing respect and love.
There is no expiation for a right swearing, provided, it is not more than twice, and
otherwise, the expiation is one sheep. If it is a wrong swearing, the expiation is one
sheep for the first time, for the second time two sheep and a cow for the third time.
17. Shoes and socks: It is forbidden for men to cover the upper part of the feet from the
toes to the ankle. So, men must not wear socks or full shoes. Women can wear them,
(although); it is better for women to avoid wearing socks. The expiation for men
violating of this rule is one sheep.
18. Killing insects: It is forbidden to kill insects or even throwing them down or brushoff an insect originating from one's own body e.g. parasites, lice, bugs, fleece, etc.
There is no harm to transfer them from one place to another and the expiation for this
rule being violated is to give a handful of food to the poor.
19. Pulling out of a tooth: To have your tooth extracted even if there is no bleeding
due to it. The expiation for violating this rule is one sheep. (Marhum Ayatoullah Abul
Qassim El Khui did not lay emphasis on this. He said this is permitted).
20. Blood: To take out blood from ones own body, or to cause any bleeding by
scratching or brushing the teeth etc. is Haraam. However, if this becomes in evitable for
relief from any distress, it is allowed. The expiation for ignoring this rule is one sheep.
Note: One should use salt to brush teeth rather than scented toothpaste.
21. Covering of the face: In the state of Ihraam, women are not allowed to cover their
faces with a mask or veil, not even partly, though they must cover their faces from NaMahram by hanging their head-covering over their faces down to the nose or chin
without touching the face. While saying her Salaat/Namaz, they may cover part of their
forehead etc., in an effort to cover her head and hair fully, but after Salaat/Namaz, she
has to see that her face is not covered even partially. She must also refrain from
immersing her head in water. Men are not allowed to cover their face at all; their ears
must also be visible. Men must not carry any baggage on their heads (fearing their head
may be covered), nor dip themselves in water. However, a handkerchief or strip of cloth
tied on the forehead for relief from a headache is allowed. The expiation for this
violation is one sheep.
NOTE: When sleeping if the face is covered unintentionally, there is no objection but
the cover must be removed immediately, if it is realized.
22. Ointment: It is forbidden to apply any kind of ointment to the body, whether it has
a sweet smell or not. If however, it becomes necessary for medical reasons it is allowed.
The expiation for this violation is one sheep.
23. Removing Hairs: To remove or pluck hair from ones own body, or from another's
body, regardless of whether the other fellow is in Ihraam or not. The expiation for this
is a handful of grain to poor. There are four exceptions to this.
i) If hair falls itself, while doing Wudhu or Ghusl, there is no objection.
ii) If one's hair has grown to his/her eyelid and is causing distress and agony, one may
remove it.
iii) If the removal of hair becomes inevitable for any good reason and valid reason. But
if due to the hair, there are too many lice on the body, and it becomes necessary to
remove the hair so as to be relieved of the parasite.
iv) You are allowed to stroke your hair or beard or slowly scratch your body, if you
know that by doing so, no hair would fall, and no bleeding would be caused.
24. Travel/Shade: Men are not permitted to travel under any kind of shade or shadow,
be it the hood of a car, an umbrella or walking in the shadow of a car, bus, caravan or
aircraft. All traveling must be under the open sky. Shades are permitted at the time of
resting or taking a respite on the way. You can ward off sunrays by cupping one hand.
The meaning of refraining from shade or shadow is that men must not protect
themselves from sunrays, cold, heat or rain. So it is not only the head, which must not
go into shade, it is the whole body. Once you are in Makkah, you are allowed to go
under shade or shadow, even before you have found your accommodation or place of
abode. Women, children and such men who fear that exposure would disable them or
render them very sick, are exempted. But for such men, the expiation (kaffara) will
have to be given in spite of the valid excuse they may have. The expiation for this
violation is one sheep.
According to Ayatoullah Syed Seestani, he allows men to travel in closed bus during
the night. Men may follow his rulings if they are doing his Taqleed.
25. Cutting of nails: Cutting of nails either whole or partly is not allowed unless the
nail is causing pain. The expiation (kaffara) for each fingernail being cut is a handful of
food/grain to the poor. If all nails of the hands are cut in the same place, the expiation
(kaffara) will be one sheep. The same is true of feet. If the nails of both the hands and
feet are cut in the same place, the expiation will be one sheep. If one cuts the nails of
his hand in one place and the feet in another place the expiation will be two sheep.
26. Carrying of weapons: One is not allowed to carry any weapons such as swords,
spears, guns, etc., unless it is absolutely necessary. There is no harm in carrying a knife,
etc., for cutting fruits, etc. The expiation for violating this rule is one sheep.
27. Uprooting trees: To uproot, pluck or cut the grass, leaves of the trees and all that
grows from the earth in Makkah and around it, is not allowed. This is forbidden during
Ihraam and also without Ihraam.
28. There are certain acts, as detailed below, which are prohibited all the time whether
one is in Ihraam or not;
a) Hunting.
b) Uprooting or cutting whatever grows in Haram. But there is no objection if a plant is
uprooted unintentionally when passing by Haram, except
(I) Palm or fruit bearing trees.
(II) The grass that is usually fed to the animals.
The expiation for uprooting, or cutting a tree is the cost of the tree but there is no
expiation for grass.
NOTE: All the expiation can be paid in Makkah or at home, except the expiation of
hunting which must be paid in Makkah.
SOME OF THE SPIRITUAL ASPECTS OF DIFFERENT ACTS (ARKANS) OF HAJJ
When one enters the desert and sees the mountain-roads and other obstacles of travel,
he should remember the time of his departure from this world and the obstacles he will
face in the world of Barzakh and Mahshar (where we all will be gathered). The lonely
path should remind one of the loneliness in the grave; likewise, the fear of highway
robbers and wild animals should remind one of the fears of punishment in Barzakh.
On arrival at Miqat, while wearing the Ihraam, one should remember the occasion when
he will be wrapped up in Kafan (which resembles the Ihraam) with which he will
present himself before the Almighty.
The Talbiyah is a response to the invitation of the Almighty, though while hoping for
acceptance of his response, he should also fear its rejection, i.e. getting a reply of "Laa
Labbaik wa laa sa'daik": your response is rejected!
Thus one should repent of his utterly worthless deeds and hope only for His grace and
forgiveness. The recitation of Talbiyah marks the beginning of Hajj, which is a delicate
situation, for, it is narrated that when the 4th Imam Zain ul-Abideen (A.S.) wore the
Ihraam, and mounted his ride, his color turned pale and his whole body trembling, and
he could not recite the Talbiyah. When asked why he did not recite the Talbiyah, the
Imam replied: I fear that the Almighty may answer with "Laa labbaik wa laa sa'daik"
(your response is rejected!). When the Imam did finally recite the Talbiyah, he fainted
and fell from his mount on to the ground. He was brought back to consciousness and
mounted the animal again. This occurred often till he finished the Hajj.
When one hears people reciting the Talbiyah, one should realize that it is the response
to the Almighty's call in the Qur'an: "And proclaim among men the Pilgrimage: they
will come to you on foot and on every lean camel, coming from every remote path"
(Sura al-Hajj, 22:27); and from this call one should remember the Blowing of the
Trumpet when all people will issue forth from their graves towards the place of
Judgment on the Day of Qiyaamah.
When one enters Makkah he should remember that he has entered a holy place wherein
everyone is afforded peace and security, and the hope that thereby he will be saved
from Eternal punishment. He should be concerned about his salvation and forgiveness.
Of course, at all times he should hope for forgiveness, as indeed, the House is a
dignified place, the Absolute Owner is Infinitely Generous, His Mercy is Allencompassing and He does treat his guests in a most befitting manner.
In the majestic House of God, one should imagine beholding the Owner, and hope that
as he has been successful in seeing the House, he will also be successful in meeting the
Almighty, and he should thank Him for granting him such a wonderful opportunity.
When circumambulating (Tawaaf) one should fill one's mind with respect, love, hope
and fear, and know that making Tawaaf makes him like Malaaika-e-Muqarrabeen who
continuously make Tawaaf around the Great Throne (A'rsh-e-Aazam). He should
realize that the general purpose of Tawaaf is the circumambulation of the heart with the
remembrance of the Lord of the House. This may be the hint thrown by the hadeeth that
Bait-ul-Ma'moor is the House in Heaven similar to Kaa'ba on earth, around which the
angels move similar to man's circumambulation on earth.
Kissing the Hajar al-Aswad represents kissing God's hand on earth. The people's
covenant are recorded on it, for, the Holy Prophet (S.A.W.) is reported to have said that
the Hajar al-Aswad is God's hand amongst the creation for the pilgrim to shake hands
with Him just as the servant shakes that of his master. And the 6th Imam Jafar as-Sadiq
(A.S.) has said: "when the Almighty took oaths from his creatures, he ordered the Hajar
al-Aswad to take it down on earth", and, thus, we say near it: "Amaanatee addaituha
wa meethaaqee ta-a'hhadtuhu" i.e., I have fulfilled my promise and oath so that the
Hajar al-Aswad may bear witness to it.
And he is reported to have said, "Rukn-e-Yamanee is one of the doors of Heaven which
has not been shut from the time it was first opened."
The purpose of kissing and hugging on to the cloth of Kaa'ba or any of its part should
be to gain proximity to the almighty by loving His House and hoping for salvation of
one's body from the Hellfire, just as a wrong-doer clings to the cloth of a King seeking
mercy and forgiveness.
The sayee (The act of walking between the two hills - Safaa and Marwah.) resembles a
place in a King's court and uncertainty of the Pilgrim of what the King will decree for
him. And while traversing between the two hills he should remember his running
between the two scales of deeds on the Day of Judgment.
When one reaches Arafah and sees the large crowd of people with different languages
each supplicating and begging in his own tongue and each carrying out duties according
to his leader's instruction and guidance, he should remember the Day of Reckoning and
its fearful atmosphere with all people lost here and there, every group under its own
leader and prophet. When these thoughts predominate, one should raise hands in
supplication and pray with all sincerity to God to accept his Hajj and that he may be
resurrected in the company of the virtuous ones. Apparently the 12th Imam Muhammad
Al-Mahdi (A.S.) is also present there; thus, it is not unlikely that due to the presence of
these pure souls mercy is showered on all present! Thus, there is a hadeeth: "The worst
sin is that of a man who reaches Arafah and still feels that God has not forgiven
him!"
When one returns from Arafah to Makkah and re-enters the Haram, he should consider
it as a good omen that God has accepted him by allowing him to enter the Haram and
that He has welcomed him to His proximity and has granted him protection from
Hellfire.
When one reaches Mina for Ramy-e-Jamrah (throwing pebbles at Jamrah), his intention
should be obedience to God's commands; in such a state he should follow the example
set by the prophet Ibrahim (A.S.) when Satan appeared before him at this place and the
Almighty ordered him to throw pebbles at Satan i.e. one should intend throwing
pebbles at Satan.
The slaughtering of the sacrificial animal is the supreme indication of overcoming
Satan and his evil-commanding-self, and thereby freedom from Hellfire. Thus at that
moment he should endeavor to repent of and refrain from bad deeds.
There is a hadeeth, which says "The sign of acceptance of Hajj is that the person's
condition after Hajj should be BETTER than before Hajj".
Another hadeeth says "The sign of acceptance of Hajj is refraining from all sins
previously committed and changing bad friends to good ones and changing gatherings
for vain purposes to gatherings for the remembrance of God."
HAJJ DAY-BY-DAY
Day One: The 8th Day of Thul-Hijjah
On the eighth day of Thul-Hijjah (Yawm-eTarwiyah), the pilgrim put on his Ihraam after
the Salaat of Zohr & Asr and head out of
Makkah to Mina. He spends the rest of the day
and night in Mina involved in prayer, preparing
himself to set out to Arafaat.
Day Two: The 9th Day of Thul-Hijjah
On the nineth day of Thul-Hijjah (Yawm-eArafa), after praying Salaatul-Fajr in Mina, the
pilgrim waits until just after sunrise, then he
heads out of Mina to Plain of Arafaat which he
should enter around noon. In Arafaat he Pray
Zohr and Asr prayers together with one Adhaan
and two Eqamahs at the commencement of Zohr
time. He should then wait in Arafaat until just
after sunset (approx. 10 minutes after sunset),
then set out to Mash'ar or Muzdalifa (an area
between Arafaat and Mina). Postpone the
maghribain prayers at Arafaat to pray them together at Mash'ar with one Adhaan and
two Eqamahs, then spend the rest of the night in prayer and sleep. Also one should pick
up more than required(21) pebbles for throwing at the Jamaraats in Mina.
Day Three: The 10th Day of Thul-Hijjah
This day is known as Eidul Adha/Yawm-e-Nahr.
The pilgrim should pray salaatul-Fajr in
Muzdalifa, then leave Muzdalifa for Mina
shortly after sunrise. And heads for Jamrah AlAqabah then Jamrah Al-Ula and Jamara AlWusta for stoning. As he throws each stone at
these Jamaraats he should say Allahu Akbar. On
completion of the rites of stoning he should go
to the place where animals are kept and
slaughter an animal (Qurbani/SacrificeOffering). Then proceed to Taqseer or Halaq
(clipping hairs or shaving the head). After that he goes to Makkah for A'maal-eMakkah, which comprise Tawaaf of Hajj/Tawaaf Al-Zeyaarah, its prayer (Salaat AlTawaaf) and Sayee. Then complete Tawaaf-Un-Nisa and its prayer and take off his
Ihraam.
Day Four: The 11th Day of Thul-Hijjah
On this day a pilgrim have to perform the act of
Ramy Jamaraats in Mina. The pebbles must be
thrown on the Jamaraat in their prescribed order,
i.e., beginning from the one coming first from
Mina towards Makkah - called Al-Jamrah AlUla, then the next one to it - called Al-Jamrah
Al-Wusta and lastly the nearest to Makkah called Al-Jamrah Al-Aqabah. And the pilgrim
must consciously pass the night in Mina. It is not
necessary to be there the whole night.
Day Five: The 12th Day of Thul-Hijjah
He does as he did on the 11th day of Thul-Hijjah.
Day Six: The 13th Day of Thul-Hijjah
The pebbles must be thrown on the Jamaraat in
their prescribed order, i.e., beginning from the
one coming first from Mina towards Makkah called Al-Jamrah Al-Wusta and lastly the
nearest to Makkah - called Al-Jamrah AlAqabah. Then pilgrim can leave for Makkah
immediately for Tawaaf-ul-Wida with its prayer.
THE UMRA-E-TAMATTU CONSISTS OF FIVE PRACTICES
01. Ihraam:
02. Tawaaf: Around the Holy Kaaba seven cycles.
03. Salaat Al-Tawaaf/Prayer of Tawaaf: Two Rakats by or behind Maqam-e-Ibraheem
(pbuh).
04. Sayee: Between the Safa and Marwah seven times.
05. Taqseer or Halaq: Trimming some of one's hair or finger nails.
01. Ihraam: It is the first compulsory act of
Umrah. There are three compulsory acts in
Ihraam.
(1) Intention (Niyyat):
1. When making Niyyat for Umrah or Hajj
the purpose and aim must necessarily be
solely to achieve the consent of Allah
and seeking nearness to Him (Qurbatan
ilallaah).
2. The intention must exist when
commencing the acts, i.e. when wearing Ihraam.
3. The Niyyat of Ihraam must be specified to be that for Umrah or Hajj, that of
Tamattu, individual or combined, that it is one's obligation or on behalf of
someone else and that it is Hajjatul Islam (to be performed only once in a
lifetime by a person meeting its requirements) or to fulfill a vow or in lieu of
some compulsory Hajj that was previously nullified or a mustahab Hajj. Ihraam
without intention will be null and void.
In short the Niyyat may be made in the mind or better still expressed in words as
follows:
"I am wearing Ihraam for Umra-e-Tamattu for Hajjatul Islam Wajib, Ada, for
myself, Qurbatan ilallaah."
If it is on behalf of someone else, the Niyyat should be expressed in the following
manner:
"I am wearing Ihraam for Umra-e-Tamattu for Hajjatul Islam Wajib, Ada, for
and on behalf of ... (Name of the person) Qurbatan ilallaah."
(2) Talbiyah: Immediately after wearing Ihraam, recite Talbiyah in audible voice.
Labbaik Allahumma Labbaik. Labbaik, La Shareek Laka, Labbaik. Innal Hamdah, Wan
Nematah, Laka wal Mulk, La Shareek Laka Labbaik. (Here I am at Thy service O Lord,
here I am. Here I am at Thy service and Thou hast no partners. Thine alone is All Praise
and All Bounty, and Thine alone is The Sovereignty. Thou hast no partners, here I am.)
One must pronounce and recite the Talbiyah himself. A person who is dumb should
point with his finger and move his tongue. Without Talbiyah Ihraam is invalid just as
without Takbiratual Ihraam a Namaz/prayer is invalid.
As soon as one has pronounced Talbiyah the 28 acts stated earlier become HARAAM.
(3) Clothes for Ihraam:
Ihraam is the wearing of two pieces of cotton
cloth one wrapped around the shoulders and the
other around the loin, covering the leg down to
the feet (at least it must cover the knees). For
men Ihraam clothes must not be sew. The
conditions for the clothes for Ihraam are the
same as those clothes for prayers. i.e. they must
not be:
1.
2.
3.
4.
Made of gold.
Usurped or stolen.
Of pure silk (even for women).
Part of the animal, whose flesh is not eaten.
However, no formal ablution is necessary for Ihraam.
Mustahabaat/Recommended Acts in Ihraam: It is recommended to perform one
Ghusl (ablution) with five Niyyats i.e.,
1.
2.
3.
4.
5.
To wear Ihraam for Umra-e-Tamattu.
To enter the Haram (boundary) of Makkah.
To enter the city of Makkah.
To enter Masjid Al-Haram.
To make Tawaaf of Khana-e-Kaaba.
02. Tawaaf: It is the second compulsory act of
Umrah. If one omits this act whether knowingly
or because of ignorance of the rule, the Umrah
becomes null and void, and as a result one's
Ihraam also becomes void. A Tawaaf is a
complete act of going round the Kaaba seven
successive times.
The conditions for Tawaaf:
(1) Intention (Niyyat) can be expressed in these
words: "I am performing the Tawaaf of this
Khanae-e-Kaaba seven successive times for Umra-e-Tamatt for Hajjatul Islam
Wajib Qurbatan ilallaah ".
(2) Formal purification i.e. wudhu is wajib, or Ghusl, if necessary. Without purification
the Tawaaf is not valid, whether it is omitted knowingly or out of ignorance or
forgetfulness.
Break in Taharat:
If during Tawaaf one's formal taharat (wudhu/Ghusl) breaks, one of the following
applies:
1. If the Taharat breaks before completion of the first half of Tawaaf (i.e. 31/2
rounds) that Tawaaf becomes void and, therefore, it must be performed again
after renewing the formal Taharat.
2. If one's Taharat is unintentionally broken after completing the fourth round then
he should discontinue his Tawaaf, renew formal Taharat and complete the rest
of the Tawaaf from the point he had interrupted it.
3. If one's Taharat breaks unintentionally after the first half of the Tawaaf (i.e. 31/2
rounds) but before completing the fourth round, it is ihtiyat to act as in (2) and
then perform the whole Tawaaf again with the Niyyat: 'I perform what I owe
as a complementary to the first or as an independent Tawaaf'.
Rules for Performing Tawaaf:
Although Tawaaf can be started from a point opposite Hajar-e-Aswad, as a
precautionary measure, as illustrated in the sketch, it should be started and Niyyat of
Tawaaf performed, at least one or two paces before this point.
While performing Tawaaf it is necessary to ensure that the left shoulder always remains
pointed towards Khana-e-Kaaba, and one's face, chest and back should not face Khanae-Kaaba. The two corners of "T" shown in the sketch indicate the position of the two
shoulders.
touching them because the walls of Khana-e-Kaaba are built a little inside the original
foundation of Khana-e-Kaaba.
Concerning Women:
A woman who is in menses when she wears or is already wearing Ihraam of Umrah has
to wait until her period ends to perform Ghusl and fulfill her obligations if there is
enough time for her to complete the Umrah.
If the period continues until the time of wearing the Ihraam of Hajj-e-Tamattu, there are
two options open to her:
1. If the menses start when she is wearing Ihraam then the Niyyat should be
changed from Umra-e-Tamattu to Hajj-e-Ifrad (Individual). After fulfilling the
required rituals of Hajj-e-Ifrad she has to perform, if there is an opportunity,
Umra-e-Mufrida with a Niyyat of Wajib.
2. If her monthly period commences when she is already in the state of Ihraam
then she has the choice either to perform Hajj-e-Ifrad as in (1) or complete the
acts of the Umra-e-Tamattu without Tawaaf and its Namaz. She would wear
Ihraam for Hajj-e-Tamattu and when she comes back from Mina after
completing other rituals, perform her Tawaaf of Umrah before that of Hajj. In
case the bleeding does not stop even after returning from Mina, she has to
appoint some one as her agent to complete a Tawaaf on her behalf and complete
the other rituals herself.
The "T" shows how to turn shoulders while performing Tawaaf. If one happens to
contravene any of the above conditions inadvertently, he should go back some paces
from the spot where he contravened (go backwards without turning) and resume
Tawaaf from there. The other thing, which has to be ensured in performing Tawaaf, is
that one should not kiss or touch the walls of Khana-e-Kaaba nor the walls of Hateem
(a semi-circle structure about 4 feet in height, also known as Hajr-e-Ismaeel/Hateem).
In order to safeguard that one does not go out of the Tawaaf limit (because the Haram
has been recently expanded and, it is possible that Tawaaf line may have been extended
without taking into consideration the original Tawaaf markings) one should remain as
close to the walls of Khana-e-Kaaba and particularly Hateem as possible without
Compulsory matters in Tawaaf:
1. One must be in Taharat, i.e. Wudhu or Ghusl.
2. The clothes of Ihraam must be free from Najasat. Even a dot of blood, which is
normally allowed in prayers, is not allowed in Tawaaf.
3. One must have been circumcised.
4. The body must be adequately clothed so as to hide the genital organs, as
required in prayers.
5. The Ihraam clothes must be Mubah (not Ghasbi), i.e. must be free from all
financial obligations and debts inclusive of Khums and Zakaat.
Rules of doubts in Tawaaf:
1. If the doubt occurs after the Tawaaf is over about the number of the circles
around the Khana-e-Kaaba, no attention is to be paid to it and the Tawaaf is
correct.
2. If the doubt is about the number of circles around the Khana-e-Kaaba, i.e.
whether a certain circle is the sixth or the last one, the fifth or the sixth one and
so on, the whole Tawaaf will be considered invalid and should be repeated.
3. In case one is certain of walking seven times, but doubts whether some
additional ones are made or not, he need not pay any attention to his doubt
except if the doubt is before completing the last circle around the Khana-eKaaba, in which case, apparently, the whole Tawaaf will be in-valid. He should
perform it again.
Tawaaf boundaries:
1. The Tawaaf should be performed outside
the walls of Khana-e-Kaaba and the C
shaped wall of Hajr-e-Ismaeel.
2. One should not pass over the protected
dwarf walls of the Khana-e-Kaaba or
touch the wall of Hajr-e-Ismaeel or
stretch hands over it. If this is done, that
part Tawaaf is invalid and one has to
return to the place where the mistake was
made and after completion the whole Tawaaf needs to be repeated.
Muwalaat: All the seven rounds should be completed one after the other without
stopping.
Mustahabaat/Recommended of Tawaaf:
1. To read Zikr, Qur'an or Duas during Tawaaf. For details refer to Manasik-eHajj.
2. To salute Hajar-e-Aswad when reaching in line with it on every round with the
hands raised towards it and saying, "BISMILLAHI ALLAHU AKBAR".
3. To be barefooted.
4. To take short steps.
5. To walk with complete ease and peace of mind and with full reverence: neither
too fast nor too slow.
6. To avoid all the forbidden things in Namaz.
7. To do Tawaaf during Zohr.
8. If possible close eyes during Tawaaf.
9. To be as near the Khana-e-Kaaba as possible without violating the rules
mentioned earlier.
03. Salaat Al-Tawaaf/Prayer of Tawaaf: It is
the third compulsory act of Umrah. It consists of
two Rak'ats like that of morning prayers. It must
be prayed immediately after the Tawaaf near
Makam-e-Ibrahim.
To omit this prayer invalidates one's Hajj
because it will also cause the invalidity of Sayee,
which depends on the validity of the prayer of
Tawaaf.
If this prayer is forgotten and is remembered
after Sayee it has to be said then without needing
to make Sayee again, although it is better to do another Sayee. If one remembers it
during the Sayee should leave the Sayee and say the prayer and then complete his
Sayee from the point he had left. In case one remembers it when he is out of Makkah he
must come back to complete it in the prescribed place. If this is not possible, then he
has to do it at the place it is remembered.
Intention (Niyyat) can be expressed in these words: "I pray the two Rakaat Salaat AlTawaaf for Umra-e-Tamattu Hajjatul Islam Wajib Qurbatan ilallaah."
Salaat Al-Tawaaf can be prayed either audibly (Jahri) or in whisper (ikhfati).
03. Sayee: It is the fourth compulsory act of the
Umrah. If it is omitted intentionally, it causes
the Hajj to become void, regardless of whether
one knows this rule or not.
Sayee means walking from Safa to Marwah and
back seven times. Thus the walk begins at Safa
and ends at Marwah. Starting from Safa one
should walk to Marwah and this constitutes one
walk, from Marwah back to Safa the second and
so on up to seven walks finally ending at
Marwah. Sayee must be performed after Tawaaf
and its prayers. During Sayee it is necessary to face the direction one is going towards
else it becomes invalid. But there is no harm in turning a bit on either side.
Sayee and its prayer must not be delayed after Tawaaf without a valid reason.
Nevertheless in case of severe heat or tiredness it can be postponed till nightfall but not
until the next day.
In general the rule of doubts about the number of movements of Sayee is the same as
those of the circles of walking around the Kaaba, i.e., a doubt about its number tenders
it invalid and has to be performed again.
Intention (Niyyat) can be expressed in these words: "I walk from Safa to Marwah,
and Marwah to Safa seven times for Umra-e-Tamattu for Hajjatul Islam Wajib
Qurbatan ilallaah."
It is better to ascend and descend the mountains of Safa and Marwah on each
movement. Also it is better to be in Tahaarat but it is not Wajib.
One who cannot make Sayee himself or on
somebody's shoulder or on a hand carriage, can
appoint an agent to do Sayee on his behalf.
It is allowed to rest for a short period at Safa or
Marwah. At a certain distant between Safa and
Marwah, between the two Minarets decked by
green light, it is Mustahab for men to trot (like
jogging) and for women to walk faster. This
action is known as Harwala.
Mustahabaat/Recommended of Sayee:
1. To be with Tahaarat i.e. Wudhu or
Ghusl.
2. Before performing Sayee to kiss or make salaam to Hajar-e-Aswad.
3. Before performing Sayee to drink the water of Zamzam and pour it on one's
body.
4. To proceed to Safa for Sayee through the door facing Hajar-e-Aswad called
Babus-Safa.
5. To go with peace of mind and reverence.
6. To climb the steps of Safa and to kiss the corner of the stone of Safa.
7. To thank the Almighty and praise Him and remember His kindness.
8. To read Duas and Zikr during the walk. For Duas refer Manasik-e-Hajj.
05. Taqseer or Halaq: It is the fifth compulsory act of Umrah and means cutting some
nails of hands or feet or the hairs of head, beard or moustache.
Intention (Niyyat) can be expressed in these words: "I perform taqseer to become
MUHIL (To make Halaal for myself whatever was forbidden for me during Ihraam)
from Ihraam of Umra-e-Tamattu for Hajjatul Islam Wajib Qurbatan ilallaah."
The only prescribed way to legally come out of the state of Ihraam of Umra-e-Tamattu
is Taqseer. To shave one's head is forbidden at this juncture. In case one shaves the
head, the expiation is one sheep, if it is done willfully and knowingly. However, it is
mustahab to expiate even if done by error. It is not necessary to do Taqseer immediately
after Sayee. One is allowed to do it anywhere he wants. If Taqseer is omitted willfully,
one's Umra-e-Tamattu becomes void and, apparently, his Hajj becomes Hajj-e-Ifrad
(Individual Hajj). As a result he has to complete another individual Umrah after this
and ihtiyatan perform another Hajj the following year.
If it is omitted because of forgetfulness and one has worn Ihraam for Hajj, his Umrah
will be valid and ihtiyatan one sheep should be given in expiation.
Tawaaf-Un-Nisa:
Tawaaf-Un-Nisa (The Tawaaf of Women) is not an essential part of Umra-e-Tamattu,
but if desired it can be performed in addition to the other rituals of Umrah with the
Niyyat of Ihtiyat (Raza-e-Mattlubi).
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