Alhassanain(p) Network for Heritage and Islamic Thought

Staying the Night in Mena (Baytuta in Mena)

Article 332

It is obligatory for Hajji to stay the eleventh and twelfth night in Mena (and in some cases the thirteenth night is also obligatory) and if he/she stays in any other place in these two night then the atonement is one sheep and it is obligatory to pay the atonement of one sheep for each night.

Article 333

It is enough to stay half of the night, if it is first or the second half.

Article 334

It is possible that a Hajji returns to Mecca after the middle of eleventh night for performing the acts of Mecca or returns to Mecca in the day of the Eid after performing the acts of Mena and returns to Mena until the midnight.

Article 335

Baytuta in Mena also needs to have the intention for closeness to Allah like other acts of Hajj, and it is enough to have in the intention of staying the night in Mena for performing Hajj al-Tamattu’ from Hajjat al-Islam or Mustahab Hajj in the heart.

Article 336

Whenever a person abstains from performing Baytuta in Mena inevitably or because of an emergency or necessity then there is no sin considered for him/her and also there is no atonement and his/her Hajj is correct.

Article 337

Some types of people are exempt from staying performing Baytuta in Mena:

1- Old men and women and ill persons and their nurses whose staying in Mena causes them severe hardness.

2- Authorities and servants of caravans in the case that they have to return to Mena for arranging the issues of pilgrims.

3- Those who have fear of danger or harm among the congestion of the crowd when returning.

4- People who are busy all the night performing Tawaf of other worships in Mecca and do not perform any act other than their necessities.

5- Those who have come to Mecca for performing the rituals of Mecca and will return to Mena before the dawn.

Article 338

Performing Baytuta in the hillsides around Mena (especially in congestion of the crowd) has no problem (also in the hillsides around Mash'ar in the time of Wuquf in Mash'ar at the night of the Eid, but it has problem to stay in the hillsides of the mount “Ma’zmein” which is situated at the beginning of Mash'ar and it is out of the zone of Mash'ar, except the cases of necessity of congestion of the crowd).

Article 339

Three types of people should stay the thirteenth night in Mena and perform Ramy of triple Jamarat (as obligatory precaution):

1- A person who has hunted an animal in the state of Ihram

2- A person who has performed sexual intercourse with his/her spouse.

3- A person who does not depart from Mena in the twelfth day until the sunset.

Staying the third night in Mena is obligatory in these three conditions, and in other than that the pilgrim can return to Mecca in the twelfth day.

Article 340

Returning from Mena should be after the Azan of noon in the twelfth day, but those who depart there in the thirteenth day can return before Azan of noon.

Ramy al-Jamarat in the Eleventh and Twelfth Days

Article 341

As it has been mentioned before, one of the obligatory acts of Hajj is Ramy of triple Jamarat in the eleventh and twelfth days in the way that has been explained.

Masdood and Mahsoor (People who have been prevented from performing ritual of Hajj or Umrah because of an Obstacle)

Article 342

“Masdood” is a person who is prevented of performing the rituals after the Ihram of Umrah or Hajj by another person (enemy of government agents), and “Mahsoor” is a person who cannot perform the rituals of Hajj or Umrah because of illness.

Article 343

Whenever a person who is Muhrim to Ihram of “Hajj” or “Umrah” and an enemy or other persons like government agents or thieves or other than them prevent him/her from going to Mecca, and there is no other way of going to Mecca or this pilgrim cannot afford to pay the fare of that way, then he/she should sacrifice an animal in there and come out of Ihram. It is a precaution to shorten the hair of the head, and if there is no possibility of performing sacrifice in that place, he/she makes the “intention” of coming out of Ihram and it is a precaution to perform fasting for ten days instead of sacrifice (in the way that will be mentioned in the “article 347” and if he/she couldn’t perform in that way, then he/she perform it after he/she return to his/her hometown).

Article 344

Being Masdood happens by being prevented of going to Mecca, or coming to Mecca and being prevented of performing all of the acts of Hajj because of going to jail or any other cause, or by being prevented of Wuquf in Arafat and Mash'ar. But if a pilgrim is prevented of performing the acts of Mena then he/she should take a proxy for performing Ramy and sacrifice, and then shave the hair of the head or shorten it and come out of Ihram and perform the other acts of Mecca personally; and if this pilgrim has performed Wuqufs and is prevented only from the rituals of Mena and Mecca, he/she takes a proxy for performing Ramy and sacrifice and then perform Taqsir personally, and after that takes a proxy for performing the acts of Mecca.

And in all of these conditions his/her Hajj is correct and comes out of Ihram, unless in the case that he/she is prevented of entering Mecca or performing the Wuquf of Arafat and Mash'ar or, this person is prevented of performing the acts that Hajj is invalidated when a person does not perform them (even involuntarily); in this case if he/she has the ability of performing Hajj before or his/her ability remains until the next year, then Hajj is obligatory for him/her, unless it is not obligatory for this person.

Article 345

“Mahsoor” is a person who cannot perform the rituals of Hajj and Umrah because of illness or injury or fracture of bones or like them, and has four conditions:

1- If a pilgrim is a Muhrim to Ihram of Umrah al-Mufradah but he/she has to return to his/her home because of illness, or similar problem and is

not capable of performing the acts of Umrah al-Mufradah, then this person should send the money for sacrifice to Mecca and arrange with his/her friend for performing sacrifice for him/her in a specific time and date in Mecca, and then he/she performs Taqsir in that specified time and comes out of Ihram, and everything becomes Halaal for him except women until that he becomes healthy and performs Umrah al-Mufradah. If he/she became healthy but couldn’t perform Umrah al-Mufradah then he/she sends a proxy, and if there is no person for performing sacrifice for him/her, sacrifice in the place that he/she is in and comes out of Ihram, and even if it is not possible, then the sacrifice is made after returning to the hometown and action is done according to above order.

2- Whenever a person is a Muhrim to Ihram of “Umrah of Hajj al-Tamattu’”, acts like the previous article (as obligatory precaution) and if his/her Hajj is obligatory then he/she should perform it again the next year.

3- Whenever a person becomes Muhrim to Ihram of Hajj al-Tamattu’ (from Mecca) and cannot perform any of the Wuqufs of “Arafat” or “Mash'ar” because of obstacles, then he/she should send the money for sacrifice by one of his/her friends to Mena in order to sacrifice for him/her in the day of the Eid (or after that until thirteenth day) and perform Taqsir in the time that has been arranged with his/her friends, and he/she comes out of Ihram and everything becomes Halaal for him except women (as obligatory precaution). He should perform Hajj in the next year in order that it becomes Halaal for him, or performs Umrah al-Mufradah before the time of Hajj of the next year, or if it is not possible then he should send a proxy. This person should perform Hajj again in the next year if Hajj has been obligatory for him/her in that time.

4- Whenever he/she performs one of two Wuqufs, his/her Hajj is correct and should perform the rest of the acts as much as he/she can and takes a proxy for performing the other acts that he/she could not perform.

Article 346

Whenever a person become healthy and can reach Hajj and perform at least one of two Wuqufs, then he/she should go and perform the rest of the rituals, too.

Miscellaneous Issues of Hajj

Article 347

It is obligatory for a person who does not have either the sacrifice or it’s money, to perform ten days of fasting, three days sequentially in the days of Hajj (seventh and eighth and ninth of Dhu’l-Hijjah) and seven days after returning home. If he/she could not perform fasting in the seventh day, he/she should do that in the eighth and ninth days after each other and one day after the thirteenth day, and these three days should be in the month of Dhu’l-Hijjah (and being in travel in not a obstacle for performing fasting in this condition), but he/she can perform other seven days in other months, sequentially or separated.

Article 348

Whenever a person perform Umrah al-Tamattu’ and comes out of Ihram and wants to abstain from doing the rituals of Hajj, he/she has performed no sin if this is because of illness or another obstacle, and if it is the first year of his/her ability of Hajj, it is clear that he/she has not been able of performing Hajj, and if Hajj has been obligated for him/her before then he/she should perform Hajj al-Tamattu’ completely in the next year.

But if the pilgrim abstain from performing Hajj without any excuse then he/she has performed a sin (if has is obligatory or Mustahab) and there is nothing else on him/her and should perform the obligatory Hajj in the next year and it is obligatory to perform Tawaf of Nisa’ and its prayer any way.

Article 349

Killing a bee and other insects like a fly or mosquito is not permitted in the state of Ihram (as obligatory precaution) and if the pilgrim kills that insect deliberately, then he/she should pay the atonement which is some food (for example one loaf of bread to a poor person) but it these insects causes him/her harm or disturbance then killing them is permitted and has no atonement.

Article 350

It is obligatory for a person who performs Umrah al-Tamattu’ to stay in Mecca and complete the rituals of Hajj (if Hajj is Mustahab or obligatory) and he/she can go out of Mecca only if he/she is sure than he/she can return and perform Hajj. Therefore going to close places like the cave of Hira and like that, which do not cause trouble in performing Hajj, has no problem.

Also servants of caravans and others can go to Jeddah, Medina or other places for performing necessary tasks, on condition that they are sure that they can return on time for performing the rituals of Hajj. And it is an obligatory precaution for them to become Muhrim to Ihram of Hajj when they want to leave and remain Muhrim until performing the acts of Hajj; but if this act causes severe hardness then they can leave without Ihram.

Article 351

Whenever a person goes out of Mecca for performing a task after completion of Umrah, Ihram is not obligatory for him/her if he/she returns in the same month (for example the pilgrim performs Umrah al-Tamattu’ in

the beginning of Dhu’l-Qa’dah and depart Mecca for Jeddah or other places and return in the same month of Dhu’l-Qa’dah), but he/she should become Muhrim if he/she returns in the next month and performs Umrah again and this will be considered as his/her Umrah al-Tamattu’ and it is precaution to perform a Tawaf of Nisa’ and its prayer for the previous Umrah.

Article 352

Being in a roofed vehicle in the city of Mecca in the state of Ihram has no problem (in day or night) but it is better to observe the precaution in the place that is out of Haram (that side which is beyond Masjid al-Tan’eem).

Umrah al-Mufradah

Article 353

Umrah al-Mufradah is one of the best acts and has lots of superiorities and it has been quoted from holy prophet (s.a.) that:

“اَلْعُمرَةُ کَفّارَةٌ لِکُلِّ ذَنْب”

Umrah is the atonement of all of the sins (and lighten the sins on the back of the human).

Article 354

Umrah can be performed in any month of the year but performing it in the month of Rajab is best of all months and it has been affirmed many times in hadeeth.

Article 355

A person who is able to perform Umrah al-Mufradah, it is obligatory precaution for him/her to perform that although he/she has not the ability of performing Hajj, and it is not obligatory more than once in a lifetime. Therefore, it is obligatory precaution for those proxies who perform Hajj in behalf other persons to perform Umrah al-Mufradah for themselves.

Article 356

No one is permitted to enter Mecca without Ihram by any reason and should perform Umrah al-Mufradah after Ihram, and does not come out of Ihram without that, but some groups are excluded from this ruling: Car drivers and servants of caravans and all persons who go out of Mecca (for example to Medina and Jeddah) frequently, also the person who has performed Umrah al-Tamattu’ or Umrah al-Mufradah and goes out of Mecca and returns in the same lunar month, Ihram and Umrah is not obligatory for this person.

Article 357

Performing Umrah is Mustahab in each month; therefore if a person enters Mecca in the end of month of Rajab and performs Umrah, he/she can perform Umrah again when the month of Sha’ban begins, but performing two Umrah al-Mufradah has problem in that same month and if a person wants to perform more than one Umrah in one month, he/she performs that with the intention of Rija’, which means hoping Allah to accept that (not with the intention of an absolute order).

Article 358

There are seven acts for Umrah al-Mufradah:

1- Ihram from Miqat.

2- Tawaf of house of Allah (seven rounds).

3- The prayer of Tawaf.

4- Sa’y of Safa and Marwah.

5- Taqsir (Shortening the hair and the nail).

6- Tawaf of Nisa’.

7- The prayer of Tawaf of Nisa’.

These acts should be performed in the way that has been mentioned in this book before for the Umrah of Hajj al-Tamattu’, but with a difference in intention that is making the intention of Umrah al-Mufradah instead of the intention of Umrah al-Tamattu’.

Article 359

It is possible to wear Ihram from any of famous Miqats especially “Masjid al-Shajarah” (near Mecca), and also it is permitted to become a Muhrim from “Adni al-Hal” which means the first point out of Haram, and it is better to wear Ihram from any of the following places which are famous among the people of Mecca: “Hudaybiyah”, “Ji’irranah” or “Tan’eem”; but it is easier for those who want perform Umrah al-Mufradah after Hajj to go to Masjid al-Tan’eem which is currently inside Mecca and is about eight kilometers from Masjid al-Haraam, and people can go to that place with roofed car even in the day because it is in the city.

Article 360

People who come from Jeddah for performing Umrah al-Mufradah should become Muhrim from Hudaybiyah (which is about 17 km from Mecca), and for those going through Medina, becoming Muhrim in Masjid al-Shajarah is the best of all.

Important Issues That May Happen in Hajj and Umrah

1- Using roofed vehicles in the state of Ihram in the nights or from dawn until sunrise or completely cloudy days that shade has no use for protecting from sunlight or rain, is permitted.

2- It is not necessary that Tawaf is performed in the distance between Maqam of Ibrahim and the house of Ka’ba (about 13 meters); Tawaf is permitted in all of Masjid al-Haraam (especially at the time of congestion of the crowd) but it is better not to exceed from the foresaid distance if it is possible.

3- It is not necessary that left shoulder remains parallel to the house of Ka’ba all the time, but it is enough to circumambulate Ka’ba in a normal manner.

4- When there are lots of people performing Tawaf in the way that the crowd pushes the person forward by force it does not harm Tawaf, and it is enough to make the intention from the beginning that he/she goes among people for performing Tawaf.

5- The place for performing the prayer of obligatory Tawaf is behind Maqam of Ibrahim, but it can be performed more distant from there if the crowds are so much congested; the pilgrim should not insist on performing the prayer behind Maqam, specially when performers of Tawaf are so much that they reach behind Maqam of Ibrahim and some acts that others perform and disturb performers of Tawaf are not correct (but the prayer of Mustahab Tawaf can be performed anywhere in Masjid al-Haram).

6- Performing Sa’y of Safa and Marwah is not permitted in the upper level, unless congestion of crowd is too much that performing Sa’y in the lower level causes severe hardness.

7- It is enough to climb part of Safa and Marwah and it is not necessary to reach the bare part of the hill and but the feet on that part (covered ascent in Safa and Marwah is a part of the hill).

8- Sitting has no problem during performing an obligatory Tawaf for removing tiredness, but it is a precaution not to lose the sequence and the distance becomes very long; but sitting during performing Sa’y for removing tiredness or like that has no problem and it can be as much as it takes, if it is in Safa, in Marwah or between them.

9- Performing Ramy al-Jamarat (hurling pebbles to the places of Jamarat in Mena) is permitted in the upper level, and those who cannot perform Ramy in the day can perform it the night before or after that.

10- Performing Sacrifice is permitted in any of available places of sacrifice, although they are out of Mena.

11- It is better to perform Zebh (ritual slaughter) of the sacrifice in the day of the Eid, but it can be delayed until the thirteenth day.

12- It is not necessary for the person who performs Zebh to be Shiite, but any Muslim whom his/her sacrificed animal is pure and Halaal is permitted to perform Zebh.

13- Performing Zebh of animals for sacrifice, or any other purpose by steel knives of other metals is not a problem.

14- The pilgrim can perform Zebh on animals of sacrifice personally or give the deputyship to any reliable person, and it can be the manager of the caravan or the organizer of your Hajj or some of friends (only condition is being sure about the act of proxy). And it is not necessary for proxy to know the name of the owner of sacrifice, although saying the name is better. But it is not correct to perform sacrifice in behalf of another person without being his/her proxy.

15- Muslims should do something that meats of sacrifice do not become corrupted or useless in order that they do not have to bury of burn those meats, because this is israaf (wasting) and haraam. If no person could be found in Mena who deserves the meat, then it is necessary to bring the meats to other Islamic countries and towns and give them to poor persons and believers and if this act has costs, these costs should be paid by Muslims and Islamic government.

16- Sacrificing should be performed in Mena until it is possible in there to prevent meats from being corrupted, but if Hajjis become sure that there is no way of using the meats of sacrifice after necessary tries and the meat will surely be corrupted, then they should stop performing sacrifice temporarily and keep its money in order to perform sacrifice in their hometowns after returning (in that month of Dhu’l-Hijjah or the month of Dhu’l-Hijjah of the next year) and then consume the meat according to the order that we have said about the meat of sacrifice.

17- Using machineries is permitted for performing sacrifice. But the conditions of Islamic Zebh like being face to Qibla and saying“ بسم الله ” and other conditions are observed (the explanation is available in the book of rulings).

18- It is better to renounce Mustahab Tawaf when the crowd is congested and leave the place for those who are performing obligatory Tawaf.

19- Miqat for the Ihram of Hajj al-Tamattu’ is in Mecca and it is enough to be in any place of Mecca and there is no difference between old and new Mecca, even Ihram can be worn from places that today has been advanced to Mena, but it is obligatory precaution not to wear Ihram from places of the city of Mecca which are farther than Masjid al-Tan’eem (and are out of the zone of Haram) but the best place is Masjid al-Haraam.

20- Staff of caravans and organizations of Hajj and all persons who have performed their obligatory Hajj and performing all ritual of Hajj is hard for them can make the intention of Umrah al-Mufradah from the beginning and complete that and come out of Ihram, and after that they are free for going to Arafat and Mash'ar and Mena (without the intention) or staying in Mecca and performing their tasks.

21- Performing prayer with Ahl -e- Sunnah and attending their congregations in the days Hajj and like that, is from affirmed Mustahab acts and causes the rows of Muslims to be strengthen against enemies and it has been so much affirmed about this matter in the hadeeth of Ma’soomin (infallibles). And this prayer deserves to be sufficed as an obligatory prayer and it is not necessary to perform that again and it has no problem to follow them in the matters of time and like that and about prostration, Shiites

should perform prostration on the stones of the floor of the mosque (because prostrating on all of these stones is permitted) if it is possible and if it is not, they can prostrate on the carpet; but it is not necessary to perform the prayer with their hands on the chest or saying amen after Hamd Sura.

Also, it is possible to follow them about the issue of crescent of the month of Dhu’l-Hijjah, and in the matter of the time of Iftar (breaking the fasting) for those who are in Masjid al-Haraam or other mosques of them and they insist these people to perform Iftar, it is has no problem and their fasting is correct.

22- Using hand-held fans sennit mats or ordinary mats for prostration is permitted in any condition and it is not necessary to use Mohr (prayer seal) that oppositions have been sensitized about that because of false propagandas, but using Mohr has problem in some cases.

23- It is permitted to go to the cave of Hira and places like that out of Mecca after completing Umrah and before performing Hajj, but Hajjis should not go to farther places unless there is a necessity in that act.

24- Missionaries of caravans, servants and staff of Hajj organizations and bank clerks and physicians and nurses and all those who are invited to Hajj for any purpose can have the intention of performing obligatory Hajj, even if they have not gained the ability of performing Hajj yet, and in this case there is no obligatory Hajj on them.

25- It is an obligatory precaution for those who perform Hajj on behalf of another person, and this is their first year of performing Hajj, to perform Umrah al-Mufradah for themselves after completing Hajj (with Tawaf of Nisa’).

26- It is an obligatory precaution that incapable persons who have to renounce some of the rituals of Hajj do not become proxy, but normal excuses which appear for ordinary people in the journey of Hajj like Tayammum (dry ablution) and Jabira (splint) and not reaching to some of voluntary Wuqufs and like them do not prevent the acts of the proxy, but he/she performs according to the order and his/her Hajj is correct. Also if a person is forced to reduce the Hajj al-Tamattu’ to Hajj al-Ifrad because of the insufficiency of time, but people who are not capable of correcting their reciting of Hamd and Sura because of illiteracy or less-literacy should not accept to be the proxy, although their own Hajj is correct is the cases of necessity.

27- The proxy should perform the rituals of Hajj according to his/her own Ijtihad or Taqlid (following in religious rulings) not the Ijtihad or Taqlid of the person who has deputized him/her.

28- Travelers are free to choose between performing their prayers complete or shortened in Mecca and Medina in Masjid al-Haraam and Masjid al-Nabi also in all places of Mecca and Medina and the complete prayer in better and there is no difference between old Mecca and Medina and today’s cities.

29- People who have made the intention of staying in Mecca for ten days before going to Arafat, their prayer should be performed complete anywhere in Arafat, Mash'ar and Mena; and although this distance had been 4 parasang in the past but today is lesser because the advancement of Mecca.

30- Wearing Ihram is permitted from all places which are today a part of Masjid al-Shajarah and all places which today has become a part of Masjid al-Haraam and Masjid al-Nabi (a.s.) has the same ruling.

31- Shiite Hajjis and followers of the sect of Ahl -e- Bait (a.s.) should not form separate congregation prayers in groups in the days of Hajj in caravans or Masjid al-Haraam or Masjid al-Nabi, as such a prayer has a problem.

32- Pilgrims of the house of Allah should abstain from all acts that vilify the religion such as:

a) Returning from Masjid al-Haraam and Masjid al-Nabi (a.s.) and disrupting congregation rows at the time of Azan or around that time.

b) Trading in bazaars and streets or returning with purchased goods in these hours back to their group

c) Congregating behind the walls of Baqi cemetery for pilgrimage of the tombs of Ma’soomin (infallibles) (a.s.) at the time of congregation prayer.

d) Wearing unsuitable clothes which vilify the religion in front of eyes of people.

e) Confronting violently in speech or behavior with other pilgrims of the house of Allah or habitants of Mecca and Medina.

Briefly, they should behave in the way that all people feel that they have an excellent culture because of the blessings of following Ahl -e- Bait (a.s.) and do not give any excuse to oppositions, which this act increases the benefits and blessings of their Hajj.

Allah Willing.

The Rites and Mustahab Acts of Hajj and Umrah

Lots of ritual and Mustahab acts for “Hajj” and “Umrah” has been mentioned in the words of great Faqihs (Allah’s heaven be upon them) and we have brought a considerable part of them here.

But it is better to perform them with the intention of “Rija’”, which means hoping for the goodness of the act in the eyes of religion and having benefits and blessings, because some of them do not have enough proof (and we do not consider the principle of tolerance correct in the proof of traditions and Mustahab acts).

Another important point is that performing some of those Mustahab acts today, with crowd congestion, is impossible for many people. Therefore they can perform those actions which is possible, and if the Hajji wants to perform an act which is difficult to perform but have an intention of performing that, Allah will give him/her the reward according to his/her intention as it has been mentioned in hadeeth of Ma’soomin (a.s.).

It is Mustahab for a person who intends to travel to Mecca or other places to ask Allah for goodness of the travel and prepare his/her will and pay alms in order to buy his/her health with that alms and it is Mustahab to perform four Rak’ats prayer in the home when he/she is preparing for travel and recites Hamd and“ قل هو الله ” Suras in each Rak'at and recite;

اللَّهُمَّ إنّی أتَقَرَّبُ إلَیْکَ بهِنَّ، فَاجْعَلْهُنَّ خَلیفَتی فی أهْلِی وَ مَالی .

And it is Mustahab to stand at the door of his/her house and recite Hamd Sura three times in front, right side and left side also Ayat al-Kursi (verse 255 of Baqara Sura) three times in the same way and says after that:

اَللَّهُمَّ احفَظْنى وَ احْفَظْ مَا

مَعىَ وَ سَلِّمْنی وَ سَلِّم مَا مَعِىَ وَ بَلِّغْنی وَ بَلِّغْ مَا مَعِىَ ببَلاغِکَ الحَسَنِ الجَمیلِ.

Mustahab acts of Ihram

1- Cleaning the body and cutting the nail and shortening mustache above the lips and removing the hairs of armpit and pubic area before Ihram.

2- A person who intends to go to Hajj leaves the hair of the face and the head from the beginning of Dhu’l-Qa’dah and the person who intends to go to Umrah leaves them one month before, and some of Faqihs considered it as obligatory.

3- Performing Ghusl of Ihram before Ihram in Miqat. This Ghusl is also correct for a woman who is in her menstruation period and has given birth to a child. Performing it before other acts is permitted especially when there is a fear of nonexistence of water in Miqat and if water was found in Miqat, then it is Mustahab to perform that Ghusl again and after performing this Ghusl if Mukallaf (accountable; a Muslim who has reached the age of puberty) wears clothes or eats things which are Haraam for Muhrim, then performing again is Mustahab and if Mukallaf performs Ghusl in the day, that Ghusl suffices until the end of the next night and if it is performed in the night then it suffices until the end of the next day. But he/she should perform the Ghusl again if the ablution is invalidated before Ihram and after Ghusl.

4- Saying the following sentences while wearing the two clothing of Ihram:

اَلحَمْدُ لِلّه الَّذی رَزَقَنی مَا اُواری بِه عَوْرَتِی و اُؤدِّی فیهِ فَرْضی وَ أعْبُدُ فیهِ رَبِّی و اَنْتَهی فیه إلى مَا اَمَرَنِی الحَمْدُ لِلّهِ الَّذی قَصَدْتُهُ فَبَلَّغَنی و أرَدْتُهُ فَاُعانَنى وَ قَبِلَنی وَ لَمْ یَقْطَعْ بی وَ وَجْهَهُ أرَدْتُ فَسَلَّمَنی فَهُوَ حِصْنی وَ کَهْفِی و حِرْزی وَ ظَهْری وَ مَلاذی وَ رَجائى وَ مَنجای و ذُخری وَ عُدَّتى فی شِدَّتی وَ رَخائی .

5- The two towels of Ihram should be made of cotton.

6- Wearing Ihram in the following way: If it is possible, after the prayer of noon and if it is not, then after another obligatory prayer. If this is not also possible, then wear after performing six or two Rak'ats of Mustahab prayer, reciting Tawhid Sura after Hamd in the first Rak'at and

“قل یا ایها الکافرون ” after Hamd Sura in the second Rak'at although performing six Rak'ats is better. One should praise and thank ALLAH (swt) after the prayer and sending Salawat (salutation to Muhammad (s.a.) and his family (a.s.)); then the pilgrim should say:

اللَّهُمَّ إنَّی أسألُکَ أنْ

تَجْعَلَنی مِمَّنِ اسْتَجابَ لَکَ وَ آمَنَ بِوَعْدِکَ وَ اتَّبَعَ أمْرَکَ فإنَّی عَبْدُکَ وَ فی قَبْضَتِکَ لا أوُقى إلاَّ مَ وَقَیْتَ وَ لا آخُذُ إلاّ مَا أعْطَیْتَ وَ قَدْ ذکَرْتَ الْحَجَّ فَأسْاَلُکَ أنْ تَعْزِمَ لی عَلیهِ عَلى کِتابِکَ وَ سُنَّةِ نَبِیِّکَ صَلَواتُکَ عَلیهِ وَ آلِهِ و تُقَوِّیَنی عَلى مَا ضَعُفْتُ وَ تُسَلِّمَ لی مَناسِکی فی یُسر مِنْکَ وَ عافِیَة وَ اجْعَلْنی مِن وَفْدِکَ الَّذی رَضِیْتَ وَ ارْتَضَیْتَ وَ سَمَّیْتَ وَ کَتَبْتَ، اللّهُمَّ إنَّی خَرَجْتُ مِنْ شُقَّة بَعیدة وَ أنْفَقْتُ مالی إبْتِغاءَ مَرْضاتِکَ اللّهُمَّ فَتَمِّمْ لی حَجَّتی وَ

عُمْرَتی، اللّهُمَّ إنّی اُرِیدُ الَّتمَتُّعَ بِالعُمرَةِ إلى الحَجِّ عَلى کِتابِکَ وَ سُنَّةِ نَبِیِّکَ صَلَواتُکَ عَلَیهِ وَ آلِهِ، فَإن عَرَضَ لی عارِضٌ یَحْبِسُنی فَخَلِّنی حَیثُ حَبَسْتَنی بِقَدَرِکَ الَّذی قَدَّرْتَ عَلَىّ، اللّهُمَّ إنْ لَمْ تَکُنْ حِجَّةً فَعُمرَةً اُحَرِّمُ لَکَ شَعْری وَ بَشَری وَ لَحْمی وَ دَمی وَ عِظِامی وَ مُخِّی وَ عَصَبِی مِنِ النِّساءِ وَ الثِّیابِ وَ الطّیبِ أبْتَغی بِذلِکَ وَجْهَکَ وَ الدّارَ الآخِرَةَ

7- It is not sufficient to say the intention of Ihram in the heart, It is Mustahab for men to say Labbayk with a loud voice.

8- We have said before that obligatory Labbayk which causes the entrance in the state of Ihram is as follows as a precaution:

لَبَّیْکَ اللّهُمَّ لَبَّیکَ، لَبَّیْکَ لا شَرِیکَ لَکَ لَبَّیکَ، إنَّ الحَمْدَ وَ النِّعْمَةَ لَکَ وَ المُـلْک، لا شَرِیکَ لَکَ

And it is Mustahab to say after that:

لَبَّیْکَ ذَ الْمـَعارِجِ لَبَّیْکَ لَبَّیْکَ داعِیاً اِلى دارِ السَّلام لَبَّیْکَ، لَبَّیْکَ غَفّارَ الذُّنُوبِ لَبَّیْکَ، لَبَّیْکَ اَهْلَ التَّلْبِیَةِ لَبَّیْکَ، لَبَّیْکَ ذَاالْجَلالِ وَ الاِکْرامِ لَبَّیْکَ، لَبَّیْکَ تُبْدِئُ وَ الْمَعادُ اِلَیْکَ لَبَّیْکَ، لَبَّیْکَ تَسْتَغْنی وَ یُفْتَقَرُ اِلَیْکَ لَبَّیْکَ، لَبَّیْکَ مَرْعُوباً وَ مَرْهُوب اِلَیْکَ لَبَّیْکَ، لَبَّیْکَ اِلهَ الْحَقِّ لَبَّیْکَ، لَبَّیْکَ ذَا النَّعْمآءِ وَ الْفَضْلِ الْحَسَنِ الْجَمیلِ لَبَّیْکَ، لَبَّیْکَ کَشّافَ الْکُرَبِ العِظامِ لَبَّیْکَ، لَبَّیْکَ عَبْدُکَ وَ ابْنُ عَبْدَیکَ لَبَّیْکَ، لَبَّیْکَ یا کَرِیمُ لَبَّیْکَ

And it is also good to say these sentences:

لَبَّیْکَ أَتَقَرَّبُ اِلَیْکَ بِمُحَمَّد وَ آلِ مُحَمَّد لَبَّیْکَ، لَبَّیْکَ بِحَجَّة اَوْ عُمْرَة لَبَّیْکَ، لَبَّیْکَ وَ هذِهِ عُمْرَةُ مُتْعَة اِلَى الْحَجِّ لَبَّیْکَ، لَبَّیْکَ اَهْلَ التَّلْبِیَةِ لَبَّیْکَ، لَبَّیْکَ تَلْبِیَةً تَمامُها وَ بَلاغُها عَلَیْکَ

9- One must repeat reciting Labbayk in the state of Ihram in these cases also:

1- When awaking from the sleep.

2- After each obligatory and Mustahab prayer.

3- When reaching other pilgrims who are ride.

4- When going up the ascent or coming down from that.

5- While getting in or off the vehicles, animals or like them.

6- Reciting then a lot in the time of the dawn and women also must recite these Labbayks during menstruation and lochia, and the ones who are performing Umrah should continuously recite Labbayks until he/she sees the house of Mecca and stops that after seeing them, but the Labbayk of Hajj are continuous until the noon of the day of Arafa and stops after that.

Makrooh (Disliked) acts of Ihram

1- Wearing black Ihram clothing. It is precaution and better to renounce that and wearing white Ihram clothing.

2- Sleeping in yellow bedding and pillow for a Muhrim.

3- Wearing impure clothing of Ihram and if clothing becomes impure during Ihram, it is better not to wash them in the state of Ihram, but it is possible to change that clothing.

4- Wearing striped clothing of Ihram.

5- Using henna before Ihram in the way that its effects remain until Ihram.

6- It is better for Muhrim not to use washcloth or like that on the body.

7- It is a precaution to say Labbayk answering someone who is calling a Muhrim.

Mustahab Acts of Entering the Haram

Entering the Haram barefoot keeping shoes in the hand in order to show the humility and obedience in front of almighty Allah, this act has lots of blessings and benefits.

One should recite this prayer while entering the Haram:

اَللّهُمَّ اِنَّکَ قُلْتَ فی کِتابِکَ وَ قَوْلُکَ الْحَقُّ: وَ اَذِّنْ فی النّاسِ بِالْحَجِّ یَأْتُوکَ رِجالاً وَ عَلى کُلِّ ضامِر یَأْتِینَ مِنْ کُلِّ فَجٍّ عَمِیق - اَللّهُمَّ اِنِّی اَرْجُوا اَنْ أکُونَ مِمَّنْ اَجابَ دَعْوَتَکَ وَ قَدْ جِئْتُ مِنْ شُقَّة بَعِیدَة وَ فَجٍّ عَمِیق سامِع لِنِدآئِکَ وَ مُسْتَجِیباً لَکَ مُطِیعاً لاَِمْرِکَ وَ کُلُّ ذلِکَ بِفَضْلِکَ عَلَىَّ وَ اِحْسانِکَ اِلَىَّ فَلَکَ الْحَمْدُ عَلَى م وَفَّقْتَنی لَهُ اَبْتَغی بِذلِکَ الزُّلْفَةَ عِنْدکَ وَ الْقُرْبَةَ اِلَیْکَ وَ الْمَنْزِلَةَ لَدَیْکَ وَ الْمَغْفِرَةَ لِذُنُوبی وَ التَّوْبَةَ عَلَىَّ مِنْها بِمَنِّکَ اَللّهُمَّ صَلِّ عَلى مُحَمَّد وَ آلِ مُحَمَّد وَ حَرِّمْ بَدَنی عَلَى النّارِ وَ امِنِّی مِنْ عَذابِکَ وَ عِقابِکَ بِرَحْمَتِکَ یا اَرْحَمَ الرّاحِمِینَ

Mustahab Acts of Entering the Great Mecca

It is Mustahab to perform Ghusl for entering Mecca and entering Mecca should be in the state of humility.