Alhassanain(p) Network for Heritage and Islamic Thought

26. Atonements of Ihram

Article 172

Atonements of Ihram are as follows:

1- Atonement of wearing a sewn dress deliberately or necessity is one sheep and it has no atonement if it is performed because of ignorance or forgetfulness.

2- Wearing a shoe that covers the entire top of the foot and wearing socks is not permitted for men, but it has no atonement even if it is performed deliberately.

3- Atonement of covering the head deliberately is one sheep for men as obligatory precaution; it has no atonement in the case of ignorance or forgetfulness.

4- Atonement of covering the face is one sheep for women as a Mustahab precaution.

5- Atonement for cutting one of the nails deliberately is one portion of food (approximately 750 gram) and if a Muhrim cuts all the nails of both hands or the nails of hands and feet in one session, then the atonement is one sheep. But if a Muhrim cuts the nails of hands in one session and feet in another session then the atonement is two sheep, and there is no atonement in the cases of forgetfulness and in the cases of necessity it is obligatory precaution to pay the same atonement.

6- Atonement of going under the shade deliberately or in the case of necessity is one sheep for each Ihram; it means that one sheep is for Ihram of Umrah and one sheep for Ihram of Hajj and there is no atonement for involuntary cases or the cases of forgetfulness and ignorance.

7- Atonement of shaving the hair of the head or armpits (both or one of them) deliberately is one sheep, but a Muhrim can choose from one sheep, three days of fasting or feeding six needy persons (two portion of food for each) for shaving the head in case of necessity, and it is an obligatory precaution to pay the same atonement for removing hair of armpits; but the atonement of removing some hair of the head, face, beneath the chin or armpit is feeding one poor person. But there is no atonement for cases of ignorance about the matter or forgetfulness.

8- Performing marriage for a Muhrim himself/herself or reciting the marriage statement for the others have no atonements.

9 & 10 & 11- Whenever a Muhrim looks or touches his/her spouse with sexual desire, then the atonement is one sheep, and if ejaculation occurs by this act then the obligatory precaution is to pay the atonement of one camel and if a Muhrim kisses his/her spouse then one camel is obligatory even if ejaculation occurs or not.

12- Atonement of sexual intercourse is of different types, which has been mentioned in articles “150, 151, 152 &153”.

13- Atonement of masturbation is like sexual intercourse.

14- Atonement if killing insects is some food as obligatory precaution, even if it is performed deliberately or not.

15- Atonement of lying, insulting and priding is Istighfar (asking forgiveness from Allah)

16- Atonement of false swearing for the first time is one sheep, and if it is true then atonement is one sheep if it is said three times, and there is no atonement for less than three times.

17- Atonement of carrying weapon/s deliberately is one sheep as obligatory precaution.

18- Atonement of using fragrance is one sheep as obligatory precaution.

19- Applying kohl has no atonement, unless it has a fragrance that in this case it has the atonement of using fragrance.

20- Looking at the mirror has no atonement, but it is Mustahab to say Labbayk after looking at the mirror.

21- Wearing ornaments is Haraam but does not have atonement.

22- If there is fragrance in applying oil on the body, then the atonement is one sheep, although it is performed because of necessity.

23- Extracting blood from the body has no atonement.

24- Atonement of tooth extraction is one sheep as Mustahab precaution.

25- There is no atonement for cutting the plants of Haram, except Istighfar.

Tawaf

Article 173

Second obligatory act of Umrah is Tawaf; Tawaf is circumambulating the house of Allah (seven rounds) and it is obligatory in both Umrah and Hajj (one time in Umrah and two times in Hajj).

Article 174

There are five acts in Tawaf that should be done:

First: “Niyyah” (intention)

Because Tawaf is one of the worships and it is not correct if done without the intention of closeness to Allah.

Second: “Purity of Hadath”

That means having ablution and being pure of Janabah (sexual intercourse or discharge of semen) and menstruation and Nifas (lochia) , and this should be considered for obligatory Tawaf and Taharah (purity). However it is not the condition for Mustahab Tawaf, although it is better to be pure and if a person is in the state of Janabah and has forgotten that, then his/her Mustahab Tawaf is correct, but if the person is aware, then Tawaf is not correct, because it is Haraam that a person to be in Masjid al-Haraam in the state of Janabah.

Article 175

Whenever a person does not have access to water or using water could be harmful for him/her, then this person can perform Tayammum (dry ablution) instead, even if it is Tayammum instead of Ghusl (full ablution) or ablution for prayer, and performs Tawaf after that.

Article 176

Whenever a woman is in her menstruation period and cannot perform Tawaf and the prayer of Tawaf with purity before Wuquf in Arafat, then she should return to Hajj al-Ifrad and after completing Hajj, she should perform Umrah al-Mufradah with purity, even if menstruation occurs before Ihram or after that, and the ruling for woman after childbirth is the same. But women can delay menstruation by using pills and perform Tawaf of Hajj and Umrah.

Article 177

Whenever a person is performing Tawaf and his/her ablution becomes invalidated then this person should renew the ablution and return to the tawaf. If the person has passed four rounds then he/she can continue, and if it was less than four rounds then Tawaf should be performed again, and if menstruation occurs for a woman during Tawaf, the ruling is the same after getting pure.

Article 178

If a person leaves an obligatory Tawaf because of necessity for himself/herself or one of religious brothers or sisters then he/she should act according to the past article.

Article 179

If a person gets ill during Tawaf in the way that cannot continue and complete Tawaf, he/she can leave Tawaf and if four rounds has been completed then he/she performs the rest and if was less than four rounds then Tawaf should be performed again, and if illness continues and the person cannot continue by himself/herself, then some persons can carry him/her for performing Tawaf and if it is not also possible, then the person should take a proxy for performing Tawaf.

Article 180

Whenever a person leaves a Mustahab Tawaf (even for a necessary reason or not), then he/she can continue from the place that he/she has been, if the person has performed four rounds or not.

Article 181

Sitting has no problem, during Tawaf, for removing tiredness, but it is obligatory precaution to observe the conventional sequence (it means to perform Tawaf without long pauses and in sequential rounds).

Third: Taharah from impurities.

Article 182

The body and clothes of a person who performs Tawaf should be pure of any impurities in both obligatory and Mustahab Tawaf, even some of impurities which has been forgiven for prayer (like blood spot smaller than a one dirham coin) should not be on the body or clothes of the person during Tawaf, but if washing the blood of injuries causes strong discomfort, then Tawaf could be performed with that.

Article 183

There is no problem if small parts of clothes (like socks, hat and coins bag which are not enough for covering private parts) are impure.

Article 184

In the condition that a person does not know that the body or clothes are impure or he/she knew that but has forgotten, and finds out after Tawaf, his/her Tawaf is correct. However if he/she finds out during Tawaf, then clothes should be changed and if there is no clean and pure cloth available then clothes or the body should be washed in order to be pure and Tawaf should be continued from the place and this Tawaf is correct, even it has been paused before the completion of fourth round.

Fourth: Circumcision.

Article 185

Tawaf of an uncircumcised man is not correct and an obligatory precaution is that children should be also circumcised for performing Tawaf.

Article 186

Whenever a person performs Tawaf without circumcision, deliberately or because of ignorance or forgetfulness, then his Tawaf is invalidated.

Article 187

Whenever an adult has not been circumcised and gains the ability of performing Hajj (like people who are newly converted), should perform Hajj in that year if he can be circumcised. But if he cannot do it, then he should delay his Hajj until he is circumcised, and if circumcision is harmful for him, then he should perform Hajj in that condition (but it is Mustahab precaution to take a proxy for performing Tawaf in behalf of him adding to his own Tawaf).

Fifth: covering the private parts.

Article 188

Covering the private parts is obligatory for performing of Tawaf and it is necessary for him/her to cover his/her body in the way that not to be called naked.

Article 189

It is an obligatory precaution to observe all condition of clothes of a performer of prayer for Tawaf.

Obligatory acts of Tawaf

Article 190

Seven things are obligatory in Tawaf:

First and Second

Tawaf should be begun from al-Hajar al-Aswad (the black stone) and should finish at al-Hajar al-Aswad. It is enough that beginning and finishing is accepted by the normal place from al-Hajar al-Aswad, and it is not necessary to notice in part of body to be parallel to the parts of al-Hajar al-Aswad, but it is obligatory precaution to start Tawaf a little before al-Hajar al-Aswad and finish it a little after al-Hajar al-Aswad in order to be sure about performing seven complete rounds.

Third

It is obligatory to perform Tawaf in the way that the Kaa’ba is at the left side of the body as is common among Muslims, and Tawaf on the upper levels of Masjid al-Haraam is not free of problem in other than the cases of necessity.

Article 191

It is not necessary that the left shoulder always be parallel to the Kaa’ba and it is enough if the pilgrim circumambulates normally. If sometimes he/she faces Ka’ba and then continues the round it has no problem, and it is not necessary to perform the thing which others do that is the left shoulder should always be parallel to Ka’ba (even when they reach Hijr Ismael).This act has no necessity of performance, and even if it is vilified, their Tawaf has problem. It is better that they have the presence of heart (getting rid of all secular problem and only think of Allah) and pray to Allah and circumambulate Ka’ba like other Muslims instead of these unnecessary observations about the left shoulder to be always parallel to Ka’ba.

Fourth

It is obligatory to include Hijr Ismael into Tawaf, which means to perform Tawaf of Hijr Ismael from outside and if someone performs Hijr Ismael from inside then he/she should not count that round and begin from al-Hajar al-Aswad (but because in these cases returning back is not possible because of congestion of people, then it is better that performer continues with other people and completes that round without intention and when he/she reaches al-Hajar al-Aswad makes intention and begin the next round).

Fifth

Tawaf should be performed out of the house of Ka’ba. Tawaf inside Ka’ba is not permitted. Also it is not permitted to perform Tawaf on that part of side of Ka’ba which is called Shadherwan (although today Shadherwan has been made in the way that practically Tawaf is not possible

on that) and it is not permitted to go on the wall of “Hijr Ismael” and perform Tawaf.

Article 192

Putting the hand on the wall of Ka’ba or the wall of Hijr Ismael or on the al-Hajar al-Aswad does not harm Tawaf, but the Mustahab precaution is to abstain from putting the hands on the wall of Ka’ba on the side which Shadherwan is placed.

Article 193

If a person enters the Ka’ba during Tawaf then his/her Tawaf is invalidated and he should redo it, and whenever one performs Tawaf from inside of Hijr Ismael then that round should be performed again from al-Hajar al-Aswad is, as has been said before. But if someone performs on the wall of Hijr Ismael or Shadherwan then only that distance should be retaken.

Article 194

Whenever one leaves Tawaf deliberately but does not go out of the mosque and returns before that sequence is completed and continues from the place that he/she had left, then this Tawaf is correct.

Sixth

It is famous among Faqihs that Tawaf should be performed in the distance between the Maqam Ibrahim and the house of Ka’ba (it is less than thirteen meters) and this distance should be observed from each side.

Therefore, the Tawaf zone is less than three and a half meters in the side of Hijr Ismael, because the size of Hijr Ismael is ten meters and it subtracts from the whole distance.

But it was so much better that Tawaf could be performed in all parts of Masjid al-Haraam although it is better to observe the precaution. It means that if performing Tawaf in the defined distance is not hard then the Muhrim does not go out of that zone; and performing Tawaf in upper levels is not free of problem in other than necessary cases.

Seventh

Sequence is one of the conditions of Tawaf; it means that the performer should circumambulate seven complete rounds around the house of Ka’ba. Less than seven rounds is not enough, but as we said before, sequence is not one of the condition of a supererogatory Tawaf.

Article 195

Whenever the time of obligatory or supererogatory “Vitr” prayer comes during obligatory Tawaf, then the performer can leave Tawaf, perform the prayer and then return and continue the rest of Tawaf, only if it is before the completion of four rounds or after that.

Rulings of Tawaf

Article 196

Increasing or reducing the number of rounds of Tawaf is not permitted. If a person adds something to seven rounds deliberately, then his/her Tawaf is invalidated, and if a person reduces obligatory Tawaf deliberately, he/she can return and continue if the sequence has not been passed, unless Tawaf is invalidated and should be performed from the beginning.

Article 197

If a person leaves obligatory Tawaf incomplete involuntarily or because of ignorance, he/she can return and complete Tawaf if four rounds have been completed before (if sequence has been passed or not) and if four rounds have not been completed before, then the performer can complete them, unless he/she should start from the beginning.

Article 198

Conditions for the person who leaves “Tawaf of Umrah al-Tamattu’”:

1- Whenever he/she leaves Tawaf deliberately and no time will remain for Wuquf in Arafat, then obligatory precaution is to make intention of Hajj al-Ifrad and after completing Hajj performs Umrah al-Mufradah, and performs Hajj al-Tamattu’ the next year (as precaution, the time for Wuquf (staying) in Arafat is from noon of the day of Arafa, which is the ninth of Dhu’l-Hijjah until the sunset).

2- If a person leaves Tawaf because of ignorance, then his/her Hajj converts to Hajj al-Ifrad, and as an obligatory precaution he/she should perform Umrah al-Mufradah and perform Hajj al-Tamattu’ the next year, and it is Mustahab precaution to sacrifice one camel as the atonement.

3- If a person leaves Tawaf because of forgetfulness, his/her Hajj is correct, and can perform Tawaf whenever he/she remembers that (and it is Mustahab precaution to perform Sa’y again after that). If he/she has returned to the homeland or is out of Mecca and returning causes him/her trouble, then this person can take proxy to perform Tawaf and nothing is Haraam for him/her (from Haraam acts of Ihram) in this time and it is precaution to send a sheep for sacrifice to Mecca and if it is not possible, then sacrifice should be done in his/her town.

4- If a person leaves “Tawaf of Hajj” until the end of Dhu’l-Hijjah, his/her Hajj is invalidated if this has been done deliberately and Hajj should be performed again the next year, and if it has been done because of ignorance also Hajj is invalidated (if the person is guilty about that or not) and it is precaution to sacrifice a camel adding to performing Hajj in the next year. If it has been done involuntarily and because of forgetfulness, then performing Tawaf and Hajj is correct, and if he/she remembers that after returning from Hajj or going out of Mecca and returning to Mecca causes trouble for him/her then this person should take a proxy for performing Tawaf (and it is Mustahab to perform Sa’y after that and sacrifice a sheep in Mena and if was not possible sacrifice in his/her town and nothing is Haraam for him/her).

5- If a person leaves “Tawaf of Nisa’” woman is Haraam for him if he had done it deliberately or because of ignorance or forgetfulness, until he

returns and performs Tawaf, and if this person dies then his “guardian” performs Ghazaa of Tawaf, and if several Tawafs of Nisa’ is on him, performing only one of them is enough; and there is no difference in this ruling, which is renouncing Tawaf of Nisa’, between man and woman and children, because Tawaf of Nisa’ is necessary for everyone and spouse does not become Halaal without that.

Reducing or Increasing Tawaf

Article 199

Whenever a pilgrim reduces the number of Tawaf deliberately and sequence passes then Tawaf is invalidated and Tawaf should be performed again, but if he/she compensates that amount before passing the sequence then Tawaf is correct; and it is possible to stop Mustahab or obligatory Tawaf and start it again from the beginning.

Article 200

Whenever a pilgrim performs Tawaf more than seven rounds deliberately then Tawaf is invalidated, even if he/she had the intention of doing this from the beginning or makes the intention of adding something after that, and even this amount is one round or more or less, but if this added distance has been included without the intention of Tawaf, for example going the first round with crowds in order to be familiar with Tawaf and start it from al-Hajar Al-Aswad, then this act has no problem.

Also there is no problem if the pilgrim cannot leave the place because of congestion of people after completing Tawaf and walk a distance with crowd without the intention of Tawaf.

Article 201

Whenever a pilgrim performs Tawaf more than seven rounds involuntarily, if the added amount is less than one round then he/she stops that and Tawaf is correct, and if this is one round or more then obligatory precaution is to add next round to it until completing another seven round with the in intention of closeness to Allah, and then this pilgrim performs two Rak’ats prayer of obligatory Tawaf and then performs another two Rak’ats prayer for Mustahab Tawaf after Sa’y (when Sa’y is obligatory). It is necessary to define that first one is obligatory and the other is Mustahab, it is enough to perform that with the intention of closeness to Allah.

Article 202

“Qiran” in Tawaf (that means performing two Tawafs one after the other without performing the prayer of Tawaf between them) is Haraam in obligatory Tawaf, but the first Tawaf is not invalidated, unless he/she had the intention such an act from the beginning that in this case the correctness of Tawaf is not free of problem; but Qiran in Mustahab Tawaf is Makrooh, but it is not Haraam or invalidated.

Article 203

Whenever a pilgrim reduces an amount from Tawaf involuntarily then he/she should act as inarticle 197.

Doubt in Amount of Tawaf

Article 204

Doubt after completing Tawaf in the amount of rounds or in conditions of Tawaf like performing ablution or other acts correctly, should be ignored.

Article 205

Whenever a pilgrim has doubt after reaching al-Hajar Al-Aswad that did he/she perform seven rounds or eight rounds or more, he/she should ignore that doubt and Tawaf is correct; also if during the rounds he/she has doubt that if this is the seventh or eighth round or more than that, this doubt should be ignored and after finishing that round Tawaf is correct.

Article 206

Whenever a pilgrim doubts about performing less than an amount in obligatory Tawaf (like the doubt between six and seven or five and six etc.) it is obligatory precaution to leave that Tawaf and restart if from the beginning (this is for obligatory Tawaf), but in Mustahab Tawaf he/she can consider it as the lesser number and Tawaf is correct.

Article 207

Assumption and guessing is the same as doubt in past issues and should be acted as the rulings of doubt.

Article 208

There is no problem in relying on a friend for counting the rounds of Tawaf (if that person is a reliable person).

Article 209

A doubtful person (a person who has lots of doubts in Tawaf) should ignore his/her doubts, and take the number which is more appropriate for him/her, for example this person should take six between five and six, and take seven between seven and eight.

Article 210

Talking, laughing and even eating something do not invalidate Tawaf, but it is better not to say a thing other than prayers to Allah (in Mustahab or obligatory Tawaf) and to perform this great worship with presence of the heart and abstain from doing anything that reduces presence of the heart.

Prayer of Tawaf

Article 211

It is obligatory for a pilgrim to perform a two Rak’ats prayer after performing Tawaf, and the obligatory precaution is to perform it behind the Maqam of Ibrahim (a.s.), and it is not necessary to be connected to that, only if it is performed in a place that people says it is behind Maqam of Ibrahim (a.s.) that is enough.

Article 212

As it has been said before, the place for performing the prayer of Tawaf is behind Maqam of Ibrahim (a.s.), but if the pressure of crowd is too much then it can performed on the sides of Maqam of Ibrahim (a.s.) or in a distance behind that (especially when there are lots of Tawaf performers in the way that they reach behind Maqam of Ibrahim (a.s.) and performing prayer becomes hard in that place, in this situation the pilgrim should not insist on performing the prayer close to Maqam of Ibrahim (a.s.) and should perform in a place that has no problem, and the acts of some of commons that they take the hands of others in order to secure a place for performing prayer is not necessary, but if this act causes trouble for Tawaf performers then it is not free of problem).

Article 213

The prayer of Mustahab Tawaf can be performed anywhere in Masjid al-Haraam and the rule of Maqam of Ibrahim (a.s.) is not the condition.

Article 214

The prayer of Tawaf can be recited with a loud or low voice and it doesn’t have Azan (also Adhan) and Iqama. It is similar to the dawn prayer; but it is obligatory precaution not to perform this prayer in congregation.

Article 215

Whenever a pilgrim does not perform the prayer of Tawaf deliberately, then he/she should return and perform it and if he/she does not perform the prayer of Tawaf in the proper time, then Tawaf is not invalidated, and he/she has only performed a sin.

Article 216

Whenever a person renounces the prayer of obligatory Tawaf involuntarily or because of forgetfulness or ignorance about the matter, he/she should return and perform the prayer behind Maqam of Ibrahim (a.s.) if it is possible, and if this causes him/her trouble then this prayer should be performed anywhere even in the homeland, and if this person dies without performing the prayer of obligatory Tawaf, his/her guardian performs that in behalf of that person (and it is also enough that another person performs this prayer for him/her).

Article 217

Whenever a pilgrim forgets to perform the prayer of Tawaf and is performing Sa’y between Safa and Marwah and remembers the matter in that condition, he/she should leave the Sa’y, return and perform the prayer

of Tawaf and then return to Sa’y and continue it from the place that he/she was.

Article 218

It is an obligatory precaution to perform the “prayer” of Tawaf immediately after performing “Tawaf”, unless the performer forgets that and its ruling has been said before.

Article 219

“Tawaf” and “prayer of obligatory Tawaf” can be performed anytime in night and day; even it has no duress to perform this prayer in the time of sunrise or sunset.

Article 220

Whenever a person cannot perform the prayer of Tawaf immediately after Tawaf because of the presence of an obstacle like invalidation of ablution for prayer, impurity of the body or clothes or congestion of crowds for performing daily congregation prayers, then he/she should perform it after that obstacle has removed and both “Tawaf” and “its prayer” are correct.

Article 221

It is obligatory for any Mukallaf (accountable; a Muslim who has reached the age of puberty) to learn the recitation of the prayer; it means that he/she recites Hamd and Sura and other recitations of the prayer correctly, but if this person couldn’t learn that completely after necessary tries because of illiteracy or other reasons, that amount which he/she can recite is enough, but if it is possible for him/her to learn but he/she does not try because of lack of concern then he/she is performing a sin; but if there is not enough time for learning then he/she should perform as much as he/she has learned and it is not necessary to take a proxy, and performing the prayer of Tawaf in congregation has problem.

Article 222

If a person doesn’t know about the error of his/her recitation and this person is not guilty about the matter, then the prayer is correct and should not be performed again; but if he/she is guilty about the mater he/she should perform the prayer again after correcting the recitation, unless he/she has performed a sin.

Article 223

All prayers should be performed with the correct recitation and pronunciation and pilgrims to the house of Allah should use this opportunity, when they decide to perform this great spiritual journey, to recite their prayers correctly for knowledgeable people and remove any errors in order to perform a Hajj free of problems.

Article 224

Attention and cares of scholars of Tajwid (proper pronunciation during recitation) are not necessary, and it is enough if people say that it is a correct recitation according to common Arabic pronunciation.

Mustahab Tawafs

One of the strong affirmed Mustahab acts for people who are in Mecca is Tawaf of the house of Allah that is seven rounds like obligatory Tawaf and a two Rak’ats prayer, performed after that, but it does not include Sa’y of Safa and Marwah.

And this one best worships and it has been mentioned in a Hadith from Imam Sadiq (a.s.) that: “There are 120 divine mercies around Ka’ba, out of which half of that is for the ones who perform tawaf and another forty are for those who perform prayers and other twenty are for people who looks at Ka’ba”.1

A person can perform this Tawaf on behalf of friends (dead or alive) who are not in Mecca and it is more preferred than several Umrahs that people perform with the intention of Rija’ (hoping for the goodness of the act) .

Mustahab Tawaf is similar to obligatory (Wajib) Tawaf but it differs that in the following items:

1- Purity (Taharah) is not a condition of Mustahab Tawaf, although it is better to perform it with ablution. However ablution is necessary for the prayer of Tawaf.

2- The prayer of Mustahab Tawaf can be performed anywhere in Masjid al-Haraam.

3- Observing the sequence is not necessary in Mustahab Tawaf.

4- Stopping Mustahab Tawaf is permitted without any excuse or necessity, although the person does not want to perform other rounds. But it is obligatory precaution not to stop obligatory Tawaf except the cases of necessity.

5- Doubt about the deficiency of rounds of Mustahab Tawaf is not important and the lesser round could be considered.

6- Qiran (performing two Tawaf after each other immediately, without performing the prayer of Tawaf between them) is not permitted in obligatory Tawaf but it is Makrooh (disliked) in Mustahab Tawaf.

7- Stopping Mustahab Tawaf is permitted in other than the cases of necessity, and it can be continued later from the place that is stopped though it is not necessary to pass the fourth round.

It is better to abstain from performing Mustahab Tawaf when lots of people are performing obligatory Tawaf and crowd is heavily congested. It is better to leave the place of Tawaf for people who are performing obligatory Tawaf.

Mustahab Tawaf has no specific time and can be performed at anytime of the day or night. Also it has no specific numbers for performing but each Tawaf should be performed seven rounds.

Mustahab Tawaf does not need Ihram clothing. Keeping silent or talking or reciting prayers are permitted during that like obligatory Tawaf, although it is better to recite prayers or pray to Allah.

It is not a good act to recite the prayers with the loud voice in the way that it causes distraction for others.

Footnote

1. Wasael al-Shi’aa, vol. 9, page 398.

Sa’y of Safa and Marwah

Article 225

Sa’y of Safa and Marwah is one of the obligatory acts of “Umrah al-Tamattu’” and “Hajj”. It means shuttling between these two small hills, the pilgrim goes from “Safa” to “Marwah” and returns from “Marwah” to “Safa” until seven rounds are completed (shuttling from one to another is considered as one round). Therefore, the pilgrim goes from Safa to Marwah four times and returns three times from that and does not return the fourth time and it becomes seven rounds in this way.

Article 226

Whenever a person renounces all of the seven rounds or a part of it deliberately, and if this person is performing Umrah al-Tamattu’, and cannot compensate that before Wuquf to Arafat, it is obligatory precaution to convert the Hajj to Hajj al-Ifrad, it means that this person should make the intention of Hajj al-Ifrad and completes the rituals of Hajj, and the next year should perform Hajj al-Tamattu’ again. If a pilgrim renounces Sa’y in Hajj deliberately and cannot compensate that in time, then his/her Hajj in invalidated and should be performed the next year again.

Article 227

If a person renounces Hajj because of ignorance about the matter, it is obligatory precaution to act to the ruling of renouncing deliberately as it has been mentioned in the previous article; but if a pilgrim forgets to perform Sa’y, then he/she should return and perform that whenever he/she remembers, although it is after the month of Dhu’l-Hijjah, and if returning causes him/her trouble, he/she can take a proxy for performing Sa’y in behalf of the him/her, and nothing is Haraam (from Haraam act of Muhrim) for him/her in this time.

Article 228

Whenever a pilgrim performs more than seven rounds deliberately with the intention of obligatory Sa’y, then this Sa’y is invalidated and if the pilgrim adds one or more or less than one round to Sa’y involuntarily and then remembers later, he/she need not pay attention to that and his/her Sa’y is correct, and there is no need to complete the added amount up to seven rounds, but it is a precaution not to do this act.

Article 229

Whenever a pilgrim adds an amount to the seven rounds because of ignorance about the matter, it’s ruling is similar to performing it deliberately; it means that he/she should perform Sa’y again.

Article 230

Whenever a pilgrim reduces a round from Sa’y because of forgetfulness, and if this has happened before four rounds are completed and then he/she remembers and performs that reduced round, then his/her Sa’y is correct. If this person has gone out of Mecca or has returned to the homeland and returning to Mecca causes him/her trouble, then he/she should take a proxy

for performing Sa’y and it has no atonement, although he/she has performed acts that are Haraam for a Muhrim.

Article 231

Whenever a pilgrim assumes that he/she has completed the Sa’y before Taqsir, he/she should not suffice to this assumption and investigate and if he/she does not remember, then he/she should perform the amount which is not sure about performing that; and if this person performs Taqsir (cuts the hair of the head and the nail) with the assumption of completing Sa’y without the investigation and performs sexual intercourse with his/her spouse it is obligatory precaution to sacrifice a cow (sacrifices in Mecca if it is possible and if it is not possible then sacrifices in the hometown) adding to completing the Sa’y.

Article 232

Whenever a person is performing Sa’y of Safa and Marwah, and the time of prayer comes, this person should leave Sa’y, perform the prayer and return and complete the rest of Sa’y.

Article 233

Whenever a necessary need happens for the pilgrim or one of religious brothers and sisters, then this pilgrim can stop Sa’y and go to fulfill the need and continue Sa’y after returning from the place that he/she has stopped and his/her Sa’y is correct. And if a person gets tired, he/she can sit between Sa’y and stands up after the rest and continue Sa’y (if it is in Safa, Marwah or between these two).

Article 235

It is a precaution to observe the sequence in Sa’y except the cases which have been mentioned before, it means that the pilgrim should perform seven rounds sequentially and without interruption.

Obligatory Acts of Sa’y

Article 236

Some obligatory things in Sa’y:

First: Niyyah (intention) – it is obligatory that the pilgrim performs “Sa’y” with “intention” for the satisfaction of Allah, and as much as he/she knows what is he/she doing and it is for Hajj or Umrah then it is enough, and it is not necessary to say it in words.

Second: Sa’y begins from “Safa”

Third: finishes at “Marwah” (as it has been mentioned before, Safa and Marwah are two small hills near Masjid al-Haraam and when a pilgrim exits Masjid al-Haraam he/she sees “Safa” in the right side and “Marwah” in the left, therefore Hajji first goes to Safa and begins Sa’y from there).

Going from Safa to Marwah is considered as one round and returning from that is considered as another round, therefore the seventh rounds ends in Marwah.

Article 237

The pilgrim should go the whole the distance between these two hills and it is enough to go through the slope because today a part of hillside has been covered and there is no need to reach the bare part of the hill and place his/her foot on that place, and perform some vilifying acts of some of commons.

Fourth: Sa’y of Safa and Marwah should be performed in seven complete rounds, nothing more and nothing less, and if the pilgrim increases or reduces it deliberately then his/her Sa’y is invalidated and if this has happened involuntarily then he/she should complete that before that sequence passes in the case of reducing, and increasing it involuntarily has no problem.

Fifth: Sa’y of Safa and Marwah should be performed in its normal way, therefore if a part of it is performed from inside Masjid al-Haraam or the outer places then this Sa’y is not correct; also performing Sa’y in the upper level which has been made nowadays and is upper than Safa and Marwah is a problem, unless there is a strong necessity and performing from the grounds could not be possible, in this case Sa’y from the upper level is permitted.

Sixth: It is obligatory to face Marwah when proceeding to it and to face Safa in returning to that hill, and if a person performs this contrarily and place his/her back to Marwah during going to that and goes backward or in right or left hand, then it has problem. It is enough for a pilgrim to shuttle in a normal way, although he/she sometimes turns his/her head to right or left or for observing other companions sometimes looks back.

Seventh: It is obligatory precaution in order for correctness of Sa’y, that the personal clothes and stuff of the pilgrim be not usurped; also covering private parts for men and religious veil for women is a precaution.

Article 238

It is not necessary to perform Sa’y immediately after Tawaf and its prayer, but it can be delayed until the night because of tiredness or heat of the weather. Also it is permitted without tiredness or heat of the weather, but delaying until the next day is not permitted without any necessity. If a person delays Sa’y until the next day he/she has performed a sin but his/her Sa’y is not invalidated.

Mustahab Acts of Sa’y

Article 239

The following acts are Mustahab in Sa’y:

1- It is better to have ablution during Sa’y, but it is not obligatory. Even women can perform Sa’y of Safa and Marwah during their menstrual period. Even Sa’y during sleep doesn’t have problem (for example a pilgrim is sitting on a cart and performing Sa’y and he/she goes to sleep for a while performing).

2- It is Mustahab to place a hand on “al-Hajar al-Aswad” or kissing that after Tawaf and its prayer if the crowd is not congested and goes for Zamzam water and drinking from it and pouring some water on his/her head and body and then goes for Sa’y, but if kissing “al-Hajar al-Aswad” causes trouble for others because of congestion of the crowd, this act should not be performed.

3- Sa’y can be performed on foot or ride, if the person is healthy and capable of walking or ill and weak, but it is better for people who can walk to perform Sa’y by walking.

4- It is Mustahab to perform “Harwala” (jogging) at the time of reaching the marked place during going from Safa to Marwah or returning to that, but if this act causes trouble for the pilgrim he/she can renounce that.

Performing Harwala is not Mustahab for women and if men forget to perform that, it is precaution not to return for performing.

5- Talking and even eating and drinking is permitted during Sa’y, but it is better to pray to Allah in this state and perform Sa’y with dignity and noticing to the pure essence of Allah.

Article 240

Resting during Sa’y of Safa and Marwah has no problem because of tiredness or something else, if it is in Safa, Marwah or between these two, but it is better not to sit and rest without being tired,

Article 241

If a person doubts after completing Sa’y and performing Taqsir that has he/she performed seven complete rounds in Sa’y or have all conditions been observed or not, he/she should not pay any heed, but if this doubt comes before Taqsir then he/she should perform Sa’y again from the beginning, but if he/she knows that he/she has performed seven rounds and has doubt about more than that, he/she should not pay any attention on this doubt and the Sa’y is correct.

Article 242

Whenever a person doubts that the Sa’y is incomplete, for example six rounds or less, this person should return and complete the amount that has not been performed from the Sa’y and his/her Sa’y is correct.