Alhassanain(p) Network for Heritage and Islamic Thought

Glory of Wilayat-Day of Judgement

Once Moula Ali (as) said to Hz Salman (as),“O’Salman (as)! You will only know My reality on the day of judgement. ” The day of judgement is that day when all the veils will be removed. Every person will know for whom the promise of allegiance was taken on the day of creation, who was sent to introduce tawheed (oneness), and whose marifat (recognition) it is wajib (compulsory) upon creation to gain, whom Allah made as a witness to the creation of  every particle of the universe, who was the one for whom Allah sent 124,000  prophets to introduce Him, to whom on the first day of creation Allah ordered the whole of creation to do sajda (prostrate) to Him, and on the last day of creation sajda to Him will be ordered by Allah, in front of such a glory

the heart will also bow down as one’s head bows down. Then this secret will be revealed. The crown of wilayat will be shining on the head of the one whom in this world people considered as Allah. The day of judgement will be shining from His Noor. You have to believe Moula Ali (as) is Mahzer e Wahadat (manifestation of Oneness). Moula Ali (as) is creator of the whole universe and its purpose. Moula Ali (as) is Malik ul Mulk (owner of the whole universe) whose kingdom has been in existance from before the beginning of creation and will continue in its existance until after the end of creation. Moula Ali (as) is the ruler of the world as well as the emperor of the day of judgement. He is the one who will divide jannah (paradise) and jahannum (hell). From today, attach yourself with the greatness of the attributes of Moula Ali (as) as well as with Moula Ali (as) Himself. If you do this, then the day of judgement will be a day of celebration for you. Lanat on that person who spent his whole life in imaginary worships and who has been negligent of true and real worship.

For the Momineen, what we have written about the day of judgement must be very pleasing. It is very sad that people think of judgement day only as a day of great punishment and calamities. This type of thinking is what makes all of the people become afraid. The people start speaking about judgement day without realizing the day of judgement will be different for every single person.

For those who do not gain the marifat (recognition) of Moula Ali (as), then certainly the day of judgement will be one of great suffering and horror. For the true momin, this day will be one of great comfort and ease. We should remember the day of judgement for some will be a day of great comfort and ease for some, for some it will be a day of worries, for some it will be a day of punishment, for some it will be a day of great fear and sufferings, and for some it will be their day of destruction. In reality, you cannot understand the day of judgement until you understand the questioning of judgement day. Just like the day of judgement will be different for every person also the questioning of judgement day will be different. Now we will discuss the questioning of judgement day so that you can gain a better understanding of our topic.

First Questioning

The first questioning of day of judgement will be about one’s worldly life. Judgement day is not a creation of Allah that has already been made. The human creates his own day of judgement. Every human

knows what all of his actions were and what his niyyat (intention) was. Therefore, he knows where he will stand on the day of judgement. Human life demands there must be one day where all are held accountable for their actions. The first law of Newton is;

‘For every action there is an equal and opposite reaction’.

Not one single person can deny this law. Then how is it possible people can imagine they will have no accountability for the acts they do in this world? How many crimes are committed, but the criminals are not caught or given a punishment that does not equal the crime he committed? If a person murders ten people and is hanged for those crimes, his punishment of hanging is not equal to the lives of those he murdered.

Second Questioning

The second occasion of  questioning is at the time of one’s  death. There are  many thoughts for one to reflect upon. For example, what is death? What is the benefit of death and loss? What door does death close, and what door remains open? What are the conditions of death for every person?

What is death?

Man is a combination of three things, body, soul (ruh), and nafs (self). The body has functions it must perform. The soul gives the body power to perform these functions. The nafs uses these functions. We explain it with a very simple example.

A car is sitting in front of you. All of its parts are in good condition. It is a complete machine without any faults. Just imagine this car is a body. Even though it is complete, it cannot perform until petrol is put inside of it. As soon as you put petrol, its mechanisms will be able to  perform. Just imagine the petrol is its ruh (soul).

Now the car is complete. It has petrol in it, but it still cannot be started until there is a driver to turn its ignition.

Just imagine the driver is its nafs. The same way the body cannot perform its necessary functions until the soul is inside of it. However, both are worthless unless there is something that can use them. The

nafs is the one who rules over the body. You see when you violate the traffic laws; they do not question the car or the petrol. They punish the driver. Therefore, the same way the nafs is responsible and will be questioned for its actions because he is the one that used the body through his will and command.

There are two ways in which to create a separation between nafs and body. One is sleep. The other is death. In Sura Zumar ayah 42 Allah says, “Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back til an appointed term;”

Now that we have proven Allah takes the nafs out of the body in both sleep and death, it becomes necessary for us to know what is the difference between sleep and death. You have noticed when man is sleeping then his

body parts become motionless. The reason is the one that uses the parts is not present at that time. Despite of this, another noticeable thing is whenever a mosquito or fly sits on the body, then those powers suddenly return to the body. This is a proof in sleep the soul remains present. However the nafs is taken out temporarily. The relationship between the nafs and body remains. Even in sleep, nafs is still the ruler of the body. In the condition of death, nafs and soul both are taken out. When the soul leaves the body, it is no longer able to function. The nafs cannot use these parts anymore.

The nafs walks around the dead body. It becomes astonished at why its body is not obeying it any longer. He does this until he reaches the grave with the body. There he will face the questioning of the grave. Therefore, the best explanation of death is that time when the nafs loses its command and rule over the body.

Which door does death close?

You must know that death does not close the door related to actions. Good deeds are a way to increase your reward and bad deeds are a way to increase your punishment. If a wajib (compulsory) act is incomplete, your next of kin can complete this for you (i.e. making up missed prayers or fasts etc). The door which death closes forever is belief. Whatever was one’s belief is at the time of his death, it can never be changed. This is the point where a human must start to think.

Why man fears death?

Every person is afraid of death. The reason is he is completely unaware of the realities of death. It is natural to be afraid of and hate those things for which we have no knowledge. No one is free from this fear. InFuroo e Kafi Kitab Janaiz chapter 11 hadith 11 , a man asked Imam Jafar Sadiq (as) ,“Moula (as), Is Allah eager to see those which are eager to see Him? Does Allah also not wish to see those who do not wish to see Him?” Imam (as) replied, “Yes.” Then the man said, “We think badly about death.” Imam (as) replied, “Whatever you think about death, it is not like that. (Whatever one thinks whether good or bad death will not be as they think)This will be proven at the time of one’s death. If he really loves Allah, then he will find his time of death to be easy. In this case, Allah is eager to see him and he is eager to see Allah.”

A Misconception and Its Removal

It is a common belief amongst people that if a person has an easy death, then he must be a momin, and if a person has a difficult death, then he must be a sinner. You can find many people saying, “We use to consider this person not a momin, but death was very easy on him. Certainly he must be a very pious person. We were so wrong about him.” Sometimes they say, “We always considered him a momin, but death was very difficult for him. Certainly he must not have been a momin, and we were so wrong about him.”

Such beliefs are created from ignorance. Imam Jafar Sadiq (as) says, “Allah orders Malik ul Mowt (as) (angel of death) to  take the soul of

momins in such a way that it removes their sins and gives them peace. People say that the time of death on this momin was very hard. This is an insult to Allah. One who Allah is angry at and is an enemy of Allah, then Allah will order Malik ul Mowt (as) to take his soul out the way a blacksmith will remove hot irons from his fire. Then the people will say death is very easy on him. People do not know what the person is feeling at the time of death. ” (Furoo e Kafi Kitab Janaiz chapter 12 hadith 1 )

 InNajul Israr Second Edition page no. 376, Imam Jafar Sadiq (as) says, “Death is like a fragrant aroma to momin. When the momin smells it, he goes to sleep. He sleeps in such a way that all his tiredness and pain leaves him. The death for a kafir (disbeliever) is like the biting of snakes and scorpions. It is even worse than this. The death of a kafir seems as if it is easy because Allah gives him the reward of his good deeds in this world.

The death of a momin seems hard because Allah gives the punishment of his sins in this world.” We have clarified the condition of death is different for a momin and a kafir. Momin are never afraid of death. He always welcomes death.

Condition of a momin at the time of his death

Haqqul Yaqeen Second Edition page no. 61 , Imam Jafar Sadiq (as) said, “When the time of a momin’s death approaches, Allah sends two helpers. One is “Manssia”. Second is “Masskhia”. Manssia removes the momin’s wealth and family from his sight. Masskhia prepares him to face his death with bravery. When Malik ul Mowt (as) comes to take his soul, He will say, “O’Friend

of Allah! Do not worry. I swear by My Lord who sent Muhammad (saw) with Haqq, I am more kind and merciful to you than your father.”

Haqqul Yaqeen Second Edition page no. 63 , “At the time of death for a momin, Malik ul Mowt(as) comes near to him and asks, “O’Servant of Allah! Did you gain that in your life, which will free you from the wrath of Allah and save yourself from the fires of hell and associate you with “Ismat e Khubra”? Momin will reply, “Yes.” Then Malik ul Mowt (as) asks, “What is that?” Momin will reply, “That is wilayat of Ali (as) ibn Abi Talib (as).”

For this “Ismat e Khubra” there is another hadith, which we took fromFuroo e Kafi Kitab Janaiz chapter 11 hadith 4.

“At the time of a momin’s death, Malik ul Mowt (as) will come to him and say,

“O’Slave of Allah! I made you free. You will not have to face the difficulties of death. This is a reward for your association with “Ismat e Khubra”.” Then the momin will say, “What is that?” The angel will reply, “That is wilayat of Ali (as) ibn Abi Talib (as).”

Haqqul Yaqeen Second Edition page no. 65 , Imam Jafar Sadiq (as) said,“When the time of a momin’s death comes, RasoolAllah (saw), Moula Ali (as), Syeda (sa), Imam Hasan (as), Imam Hussain (as), and the angels come to see him. At that time the tongue of the momin testifies to the Oneness of Allah, the prophet hood of RasoolAllah (saw), and the wilayat of Ahlul Bayt (as). If he does not testify to this with his tongue, due to the knowledge of Allah regarding his beliefs, Allah will appoint a messenger who will testify for him.

Haqqul Yaqeen Second Edition page no. 67 , Imam Jafar Sadiq (as) said,“One from amongst you who dies on the belief of Our wilayat is a shaheed. Even if he dies in his bed.”   Insha’Allah we will explain this hadith in our Fifth Questioning.

From these hadiths we can gather some very precious beliefs.

Angels of mercy come to take the soul of a momin. Angels of wrath come to take the soul of a kafir.

The first question on the journey towards akhira (afterlife) is asked at the time of death. That question is about the wilayat of Moula Ali (as).

Momin have to give three shahada (testimonies) in front of Panjatan Pak (as) at the time of his death.

These testimonies are related to the belief in one’s heart not the belief on one’s tongue.

Third Questioning

The third occasion of questioning is in the grave. Before discussing this, I feel a need to say, “If you like what I have written then accept it and believe in it. If you do not, then just leave it.” There is something before the questioning of the grave. That is “talqeen” (reminder). In talqeen we remind the dead ones about tawheed, risalat, the imamate and wilayat of the twelve Imams (as). It clearly means the one who is reading the talqeen believes you have to give testimony regarding these three shahadas (testimonies) My opinion regarding talqeen is it is not a way to pass one’s exam by means of cheating. At the time of death and in his grave, a person will give the same shahada that he gave in his life. The lies and cheating will not be accepted in the grave. Then is it not a  contradiction that when you put him in the grave you remind him he has to give three shahadas? However, when he was alive, he was taught there are only two shahadas. Third shahada (maaz’Allah) is a worthless thing. If you read it, it is good. If you do not, it is good too. If you say this is wajib (compulsory), then your namaz, azan, and kalima all become batil (false). Now reflect deeply upon the meaning of what I just said. Look within yourself. Are you associated with “Ismat e Khubra”? Regarding the grave, we will look at two points. One is ‘fishar’ (punishment). Second is ‘sawal’ (question). There will be no ‘hisab’ (accountability) in the grave. There is only questioning.

Fishar (Punishment)

As I previously mentioned at the beginning of this topic, my purpose is to refute those false ideologies regarding the day of judgement and the questioning of the day of judgement which have become common

beliefs amongst the Shia of today. It is also my purpose to prove the conditions on the day of judgement and in the grave will be different for every person. The people believe there is ‘fishar’ (punishment) in the grave for everyone. In order to remove this misconception it is necessary to look at the teachings of Masoomeen (as) to find out who will be punished in the grave and who will not.

Furoo e Kafi Kitab Janaiz chapter 11 hadith 2 , Narrator asked Imam Jafar Sadiq (as), “What is “fishar e qabr” (punishment of the grave)?” Imam (as) replied, “Momineen have nothing to do with it. The soil of the

graves of momin will say proudly to the other soil, “This momin walked on my back not yours.” Then it will say to the momin, “By Allah I use to love you when you would walk on me. Now I have command over you, and you will see what I shall do for you.” Then the grave will become so wide.”

Haqqul Yaqeen Second Edition page no. 85 ref Kafi , Imam Jafar Sadiq (as) said to Abu Basir (ra),“When a momin reaches his grave and his soul comes back in his body, he is then questioned about his beliefs. When he answers all the questions, then a door of jannah is opened towards his grave.” Abu Basir (ra) asked, “May I be sacrificed for You! Where does ‘fishar e qabr’ happen?” Imam (as) replied, “There is no such thing as ‘fishar’ (punishment) for momins.”

Question (Sawal)

We have to see three points regarding the questioning. First, will every person be questioned in the grave? Second, what will be the questions? Third, who will ask these questions?

Who will be questioned?

Najul Israr Second Edition page no. 380 , Imam Muhammad Baqir (as) said, “Only a pure momin (true believer) and pure kafir (disbeliever) will be questioned in the grave.” Narrator asked, “What about others?” Imam (as) replied, “They will be left alone in the grave.”

You must remember there is a group between momin and kafir. The day of judgement is related to this group.

What will be the questions?

Furoo e Kafi Kitab Janaiz chapter 86 hadith 9, Imam Jafar Sadiq (as) said,“In the grave every person will be questioned regarding his beliefs. If he proves his belief true, then his grave gets wider and a door of jannah is opened for him. He will be told to sleep as a new bride sleeps.”

In the same chapter of this bookhadith 8 , Imam Jafar Sadiq (as) said,“In the grave they will only be questioned regarding iman (faith) and kufr (disbelief). They will not be asked concerning any other matter. Specifically they will be asked about Imam Zamana (ajf).”

Haqqul Yaqeen Second Edition page no. 75 , Imam Riza (as) said,“On the day of judgement and in the grave, people will be asked regarding their iman (faith).Specifically they will be asked regarding the imamate of Aimmah (as).” It has been proven from countless hadiths that the questions asked in the grave are concerning the wilayat of Moula Ali (as).

Who will ask the questions?

If you ask this to any Shia child, he will immediately reply “Munkir and Nunkir”. He will have long hair. Their eyes will be red like fire. They will be holding a rod of fire. Their voices will be like the sound of lightning. Upon hearing them, the dead one will forget everything that he was told in the ‘talqeen’ (reminder). This is a result of the false theory that the condition of the grave is the same for every person. It is very necessary for every person to know that Munkir and Nunkir come only to the graves of kafirs not to momins. Two angels come to question the Momineen. Their names are “Mubashir and Bashir”. (Haqqul Yaqeen Second Edition page no. 69)

Fourth Questioning

The fourth occasion of questioning regarding the day of judgement is in “Barzakh”. Barzakh is the period from the time of one’s death until day of judgement. Amal (prayers, fasts, etc) are related to Barzakh. We will prove the day of judgement is not related to these apparent acts of worship. If you want your amal to be correct, then you must remember Barzakh. If you do not bring good deeds with you, then you have to face great difficulties and immense suffering in Barzakh. The time spent in Barzakh will not be brief. It will be of extreme length. Every person should take this with extreme seriousness.  One will find comfort ease in Barzakh from whatever good deeds they have done and whatever evil deeds they have refrained from doing. The responsibility of Aimmah (as) is regarding the day of judgement not Barzakh. We will have to face Barzakh alone. We have not been able to find the details of Barzakh nor have they come to us. Therefore, we will not explain its details here. However, we know the souls of momins will remain in their bodies the way they did in this world. The momins will be able to see each other.

Allama Majilisi writes in “Haqqul Yaqeen Second Edition page no. 65 ”, “It has been narrated in various hadiths that after leaving the body , the soul gets a new body which is similar to the bodies of the angels and jinns. The soul gains the purity of the angels, and his body will be able to move and fly.”

We must have a clear understanding that Barzakh is in this world. It is not out of this world and has no relation with the day of judgement.

Fifth Questioning

You will feel the importance of this matter after reading this. The fifth occasion of questioning is “rajat” (when we return to this world). The matter of ‘rajat’ is one of the basic beliefs of the Shia religion. It is also included in the necessities of deen (religion). Every Shia must know whoever does not believe in ‘rajat’ cannot be called a Shia. As Imam Jafar Sadiq (as) said in “La Ya Zarah al Faqi ”,“That person has no relation with Us who does not believe in Our rajat .” InNajul Israr First Edition page no. 136 Khutbat Iftikhari ” Moula Ali (as) said,“One who denies I will come on this earth again after rajat has denied Us. One who denies Us has denied Allah.”

What is rajat (return)?

The meaning of rajat is after the appearance of Imam Zamana (ajf) all other Imams (as) will return back on this earth. They will rule the whole world. Every Imam (as) will live His life and have Their natural period of imamate.

Imam Zamana (ajf) will reappear first. That will be the time of His imamate. After the rajat (return) of His Forefathers (as), He will return again.

In reality, discussing rajat (return) is like walking on nails. The human has to be very careful when discussing this issue. In Quran and hadith, whenever the day of judgement is mentioned it is referring to the rajat (return). We should never use our own opinion concerning rajat (return). If we do this, we will open the doors of deviance.

 We should only use the words of Masoomeen (as) to describe rajat (return). This is why Moula Ali (as) said concerning rajat,“This is a specific knowledge, and people cannot comprehend its reality .” I will only narrate one hadith as an example. After reading it, you will know

how hard it is to bear the reality of rajat (return).

Regarding the Pond of Kauthar, every person thinks it is related to the day of judgement. When someone asked Moula Ali (as), “Tell me about the Pond of Kauthar. Is it in this world or for the day of judgement?” Moula Ali (as) replied, “The Pond of Kauthar is in this world.” (Kitab Salim bin Qais page no. 26)

Rajat (return) can be found in all authentic Shia books. in Bihar ul Anwar alone, Allama Majilisi narrated more than 200 hadiths from more than 40 Shia scholars. These hadiths are mentioned in more than 50 authentic books.

Proof of rajat (return) in Quran

Sura an-Naml (The Ant) 83-84: “And remind them of the Day when We shall gather out of every nation a party from among those who rejected Our revelations, then they shall be formed into group”

Till, when they come (before their Lord), He will say: Did you deny My revelations while you had no comprehensive knowledge of them? Or what was it that you did?”

A majority of people believe this ayah is in regards to the day of judgement. This is absolutely false because Allah will gather all of the people on the day of judgement. Yet in this ayah, Allah is speaking only about a certain group of people. Allama Majilisi says in “Haqqul Yaqeen Second Edition page no. 6 ”, “It has been narrated from Imam Jafar Sadiq (as) in various hadiths that this ayah is for “rajat”. “When Allah will bring to life a group from every nation. The ayah regarding the day of judgement is Sura al-Kahf (The Cave) ayah 48: “And they shall be brought before your Lord, standing in ranks:”Then Imam (as) said, “These ayat-Allah is Ameerul Momineen (as).

Sura Aal e Imran (Family of Imran) ayah 158: “And if indeed you die or you are slain, certainly to Allah shall you be gathered together.”

 InHaqqul Yaqeen Second Edition page no. 7, it has been narrated this ayah is in regards to rajat. SabeelAllah is the way of Moula Ali (as) and His Offspring. One who believes in this ayah if he is slain in Their way, he will return to this world when the Imams (as) will return in this world. If he dies his natural death, then he will return when the Imams (as) return in this world so that he can be slain in Their way.

Sura Aal e Imran (The Family of Imran) ayah 81: “And when Allah took the promise of allegiance through the prophets: Certainly what I have given you of Book and wisdom—then a messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you agree and accept My compact in this (matter)? They said: We do agree. He said: Then bear witness, and I am of the bearers of witness with you.”

InHaqqul Yaqeen Second Edition page no. 7 , Saad bin Abdullah narrates from Imam Jafar Sadiq (as) in his book “Basair ul Darajat ”:

“All prophets will aid Moula Ali (as) when He returns back to this world .” In the same book on page 8, it is narrated from Imam Muhammad Baqir (as) that Moula Ali (as) said, “When Allah created the souls of the prophets, He took from them the promise of allegiance regarding their belief in Us and their help to Us.” Then Moula Ali (as) recited this ayah and said, “Believe in Muhammad (saw) and help His successor. Verily Allah took allegiance from Me and Muhammad (saw) that We would help each other. Verily I helped Muhammad (saw) and fought for Him in every battle. I fulfilled this promise of allegiance for the pleasure of Allah and in order to help RasoolAllah (saw). However, among all the prophets and messengers there has not been one who has helped Me. They will help Me when I return (rajat). At that time I will be the ruler over the whole of the dominion all that which is between the East and West .Certainly Allah will send all the prophets from Adam (as) to RasoolAllah (saw). During that time, all of creation, every prophet, every human, and every jinn will stand before Me. They will cut the throats of those who have come back to life at that time.” Then Moula Ali (as) said, “In the rajat and after I will return back.”

Sura Momin ayah 11: “And they said “O’our Lord! You gave us death twice. And twice you brought us back to life.”

InHaqqul Yaqeen Second Edition page 10, it has been narrated from various hadiths that the first time Allah will bring those back to life is in the rajat (return) and the second time is the day of judgement. One time Allah will give death is in this world and the second is during rajat (return).

5. Bihar ul Anwar Twelfth Edition page no. 542 , Imam Jafar Sadiq (as) said regarding the ayah ofSura Anbiyaa “And the town We demolished, they will not be able to return back”; all those towns which Allah demolished, Allah will not bring them back to life during the time of rajat (return).”

This ayah is the greatest proof of rajat. No Muslim can deny all the people will return on the day of judgement. In this ayah “La yerjaaoon” means the time of rajat. On the day of judgement every person will become alive so that Allah can throw them into hell.

Sura Sajda (The Prostration) ayah 27: “And most certainly We will make them taste the lower punishment before the greater that haply they may turn.”

In Tafseer Ali bin Ibrahim, Masoom (as) says, “Azab ul Adna” is the punishment by sword in the time of rajat .” (Bihar ul Anwar Twelfth Edition page no. 553)

Sura Momin ayah 84-85: “When they saw Our punishment, they cried out, "We now believe in Allah, the One, and we reject all those gods whom we used to associated with Him.” But after having seen Our punishment, their belief could be of no avail to them,”

It has been narrated inTafseer Ali bin Ibrahim , “When Ameerul Momineen (as) and other Imams (as) will return back, even if people believe Them during that time, it will not give them any benefits. ”(Bihar ul Anwar Twelfth Edition page no. 553)

We only presented seven ayahs as examples. In this way you can feel the difference between rajat and the day of judgement. There are various ayahs

that have been revealed regarding rajat. My purpose is to make you aware that we should not use our own opinions regarding the tafseer of those ayahs and hadiths that appear to be concerning the day of judgement but in reality are for rajat. Denying rajat can exclude you from the Shia religion. Apart from those ayahs and hadiths that we mentioned above, you can find rajat mentioned in Ziarat e Jamia, Ziarat e Widah, Ziarat e Arbaeen, and other ziarats

Examples of rajat in previous nations

To be amazed at the happening of rajat and the dead being brought back to life is like denying the day of judgement and insulting the Quran. There are so many examples in previous nations when rajat happened. We will present three examples from Quran.

Sura al-Baqarah (The Cow) 55-56: “; and even while you gazed the lightning seized you. Then we raised you up after your death, that you may give thanks.”

Sura al-Baqarah (The Cow) 243: “Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life;”

Sura al-Baqarah (The Cow) 259: “Or the like of him

(Uzair) who passed by a town, and it had fallen down upon its roof; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, and then raised him to life.”

This is the incident of Hz Uzair (as). The same incident happened to Hz Armia (as). RasoolAllah (saw) has said the same will happen to My nation as what had happened to previous nations. The rajat will also happen for this nation.

Do not be deceived by the word “Shia”

You cannot truly be “Shia” simply because you give yourself the label of Shia. Those who are true Shia must be very careful and alert or else they will end up following those who are simply Shia by name only, and the true Shia can lose his whole iman (faith). Masoomeen (as) have warned us about these so-called shias. InHaqqul Yaqeen Second Edition page no. 21,

Imam Jafar Sadiq (as) said, “When Our Qaim (ajf) will reappear, then Allah will give life to some of Our Shia. They will be carrying their swords over their shoulder, prepared for war, and ready to help Imam Zamana (ajf). When this news will reach to a group of Shia that will still be alive, they will say, “O’group of Shia! Why are you lying? This is the time of your kingdom. Your rule. We swear by Allah, they were not brought back to life from the dead. Nor will they be alive until the day of judgement.”

Difference between natural death and one who is slain

Death and being slain seem similar, but they are very different. The first difference is the difference of association. Death is associated towards Allah. Being slain is associated with the murderer. The second difference is after a natural death the nafs goes towards Barzakh. While one who has been slain, his nafs remains in the world of humans. It goes to Barzakh after it reaches his natural age.

It is compulsory for a momin to be slain

Sura Tawba (The Repentance) 111: “Surely Allah has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise, which is binding on Him in the Torah, the Injeel, and the Quran. Who fulfilleth His promise better than Allah? Rejoice then in the pledge you have made, for that is the supreme triumph.”

Fourth Questioning

The fourth occasion of questioning regarding the day of judgement is in “Barzakh”. Barzakh is the period from the time of one’s death until day of judgement. Amal (prayers, fasts, etc) are related to Barzakh. We will prove the day of judgement is not related to these apparent acts of worship. If you want your amal to be correct, then you must remember Barzakh. If you do not bring good deeds with you, then you have to face great difficulties and immense suffering in Barzakh. The time spent in Barzakh will not be brief. It will be of extreme length. Every person should take this with extreme seriousness.  One will find comfort ease in Barzakh from whatever good deeds they have done and whatever evil deeds they have refrained from doing. The responsibility of Aimmah (as) is regarding the day of judgement not Barzakh. We will have to face Barzakh alone. We have not been able to find the details of Barzakh nor have they come to us. Therefore, we will not explain its details here. However, we know the souls of momins will remain in their bodies the way they did in this world. The momins will be able to see each other.

Allama Majilisi writes in “Haqqul Yaqeen Second Edition page no. 65 ”, “It has been narrated in various hadiths that after leaving the body , the soul gets a new body which is similar to the bodies of the angels and jinns. The soul gains the purity of the angels, and his body will be able to move and fly.”

We must have a clear understanding that Barzakh is in this world. It is not out of this world and has no relation with the day of judgement.

Fifth Questioning

You will feel the importance of this matter after reading this. The fifth occasion of questioning is “rajat” (when we return to this world). The matter of ‘rajat’ is one of the basic beliefs of the Shia religion. It is also included in the necessities of deen (religion). Every Shia must know whoever does not believe in ‘rajat’ cannot be called a Shia. As Imam Jafar Sadiq (as) said in “La Ya Zarah al Faqi ”,“That person has no relation with Us who does not believe in Our rajat .”InNajul Israr First Edition page no. 136 Khutbat Iftikhari ” Moula Ali (as) said,“One who denies I will come on this earth again after rajat has denied Us. One who denies Us has denied Allah.”

What is rajat (return)?

The meaning of rajat is after the appearance of Imam Zamana (ajf) all other Imams (as) will return back on this earth. They will rule the whole world. Every Imam (as) will live His life and have Their natural period of imamate.

Imam Zamana (ajf) will reappear first. That will be the time of His imamate. After the rajat (return) of His Forefathers (as), He will return again.

In reality, discussing rajat (return) is like walking on nails. The human has to be very careful when discussing this issue. In Quran and hadith, whenever the day of judgement is mentioned it is referring to the rajat (return). We should never use our own opinion concerning rajat (return). If we do this, we will open the doors of deviance.

 We should only use the words of Masoomeen (as) to describe rajat (return). This is why Moula Ali (as) said concerning rajat,“This is a specific knowledge, and people cannot comprehend its reality .” I will only narrate one hadith as an example. After reading it, you will know how hard it is to bear the reality of rajat (return).

Regarding the Pond of Kauthar, every person thinks it is related to the day of judgement. When someone asked Moula Ali (as), “Tell me about the Pond of Kauthar. Is it in this world or for the day of judgement?” Moula Ali (as) replied, “The Pond of Kauthar is in this world.” (Kitab Salim bin Qais page no. 26)

Rajat (return) can be found in all authentic Shia books. in Bihar ul Anwar alone, Allama Majilisi narrated more than 200 hadiths from more than 40 Shia scholars. These hadiths are mentioned in more than 50 authentic books.

Proof of rajat (return) in Quran

1.Sura an-Naml (The Ant) 83-84: “And remind them of the Day when We shall gather out of every nation a party from among those who rejected Our revelations, then they shall be formed into groups.

Till, when they come (before their Lord), He will say: Did you deny My revelations while you had no comprehensive knowledge of them? Or what was it that you did?”

A majority of people believe this ayah is in regards to the day of judgement. This is absolutely false because Allah will gather all of the people on the day of judgement. Yet in this ayah, Allah is speaking only about a certain group of people. Allama Majilisi says in “Haqqul Yaqeen Second Edition page no. 6 ”, “It has been narrated from Imam Jafar Sadiq (as) in various hadiths that this ayah is for “rajat”. “When Allah will bring to life a group from every nation. The ayah regarding the day of judgement is Sura al-Kahf (The Cave) ayah 48: “And they shall be brought before your Lord, standing in ranks:”Then Imam (as) said, “These ayat-Allah is Ameerul Momineen (as).

2.Sura Aal e Imran (Family of Imran) ayah 158: “And if indeed you die or you are slain, certainly to Allah shall you be gathered together.”

 InHaqqul Yaqeen Second Edition page no. 7, it has been narrated this ayah is in regards to rajat. SabeelAllah is the way of Moula Ali (as) and His Offspring. One who believes in this ayah if he is slain in Their way, he will return to this world when the Imams (as) will return in this world. If he dies his natural death, then he will return when the Imams (as) return in this world so that he can be slain in Their way.

3.Sura Aal e Imran (The Family of Imran) ayah 81: “And when Allah took the promise of allegiance through the prophets: Certainly

what I have given you of Book and wisdom—then a messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you agree and accept My compact in this (matter)? They said: We do agree. He said: Then bear witness, and I am of the bearers of witness with you.”

InHaqqul Yaqeen Second Edition page no. 7 , Saad bin Abdullah narrates from Imam Jafar Sadiq (as) in his book “Basair ul Darajat ”:

“All prophets will aid Moula Ali (as) when He returns back to this world .” In the same book on page 8, it is narrated from Imam Muhammad Baqir (as) that Moula Ali (as) said, “When Allah created the souls of the prophets, He took from them the promise of allegiance regarding their belief in Us and their help to Us.” Then Moula Ali (as) recited this ayah and said, “Believe in Muhammad (saw) and help His successor. Verily Allah took allegiance from Me and Muhammad (saw) that We would help each other. Verily I helped Muhammad (saw) and fought for Him in every battle. I fulfilled this promise of allegiance for the pleasure of Allah and in order to help RasoolAllah (saw). However, among all the prophets and messengers there has not been one who has helped Me. They will help Me when I return (rajat). At that time I will be the ruler over the whole of the dominion all that which is between the East and West .Certainly Allah will send all the prophets from Adam (as) to RasoolAllah (saw). During that time, all of creation, every prophet, every human, and every jinn will stand before Me. They will cut the throats of those who have come back to life at that time.” Then Moula Ali (as) said, “In the rajat and after I will return back.”

Sura Momin ayah 11: “And they said “O’our Lord! You gave us death twice. And twice you brought us back to life.”

InHaqqul Yaqeen Second Edition page 10, it has been narrated from various hadiths that the first time Allah will bring those back to life is in the rajat (return) and the second time is the day of judgement. One time Allah will give death is in this world and the second is during rajat (return).

5. Bihar ul Anwar Twelfth Edition page no. 542 , Imam Jafar Sadiq (as) said regarding the ayah ofSura Anbiyaa “And the town We demolished, they will not be able to return back”; all those towns which Allah demolished, Allah will not bring them back to life during the time of rajat (return).”

This ayah is the greatest proof of rajat. No Muslim can deny all the people will return on the day of judgement. In this ayah “La yerjaaoon” means the time of rajat. On the day of judgement, people will become alive so that Allah can throw them into hell.

6. Sura Sajda (The Prostration) ayah 27: “And most certainly We will make them taste the lower punishment before the greater that haply they may turn.”

In Tafseer Ali bin Ibrahim, Masoom (as) says, “Azab ul Adna” is the punishment by sword in the time of rajat .” (Bihar ul Anwar Twelfth Edition page no. 553)

7. Sura Momin ayah 84-85: “When they saw Our punishment, they cried out, "We now believe in Allah, the One, and we reject all those

gods whom we used to associated with Him.” But after having seen Our punishment, their belief could be of no avail to them,”

It has been narrated inTafseer Ali bin Ibrahim , “When Ameerul Momineen (as) and other Imams (as) will return back, even if people believe Them during that time, it will not give them any benefits. ”(Bihar ul Anwar Twelfth Edition page no. 553)

We only presented seven ayahs as examples. In this way you can feel the difference between rajat and the day of judgement. There are various ayahs that have been revealed regarding rajat. My purpose is to make you aware that we should not use our own opinions regarding the tafseer of those ayahs and hadiths that appear to be concerning the day of judgement but in reality are for rajat. Denying rajat can exclude you from the Shia religion. Apart from those ayahs and hadiths that we mentioned above, you can find rajat mentioned in Ziarat e Jamia, Ziarat e Widah, Ziarat e Arbaeen, and other ziarats.

Examples of rajat in previous nations

To be amazed at the happening of rajat and the dead being brought back to life is like denying the day of judgement and insulting the Quran. There are so many examples in previous nations when rajat happened. We will present three examples from Quran.

Sura al-Baqarah (The Cow) 55-56: “; and even while you gazed the lightning seized you. Then we raised you up after your death, that you may give thanks.”

Sura al-Baqarah (The Cow) 243: “Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life;”

Sura al-Baqarah (The Cow) 259: “Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roof; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, and then raised him to life.”

This is the incident of Hz Uzair (as). The same incident happened to Hz Armia (as). RasoolAllah (saw) has said the same will happen to My nation as what had happened to previous nations. The rajat will also happen for this nation.

Do not be deceived by the word “Shia”

You cannot truly be “Shia” simply because you give yourself the label of Shia. Those who are true Shia must be very careful and alert or else they will end up following those who are simply Shia by name only, and the true Shia can lose his whole iman (faith). Masoomeen (as) have warned us about these so-called shias. InHaqqul Yaqeen Second Edition page no. 21,

Imam Jafar Sadiq (as) said, “When Our Qaim (ajf) will reappear, then Allah will give life to some of Our Shia. They will be carrying their swords over their shoulder, prepared for war, and ready to help Imam Zamana (ajf). When this news will reach to a group of Shia that will still be alive, they will say, “O’group of Shia! Why are

you lying? This is the time of your kingdom. Your rule. We swear by Allah, they were not brought back to life from the dead. Nor will they be alive until the day of judgement.”

Difference between natural death and one who is slain

Death and being slain seem similar, but they are very different. The first difference is the difference of association. Death is associated towards Allah. Being slain is associated with the murderer. The second difference is after a natural death the nafs goes towards Barzakh. While one who has been slain, his nafs remains in the world of humans. It goes to Barzakh after it reaches his natural age.

It is compulsory for a momin to be slain

Sura Tawba (The Repentance) 111: “Surely Allah has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise, which is binding on Him in the Torah, the Injeel, and the Quran. Who fulfilleth His promise better than Allah? Rejoice then in the pledge you have made, for that is the supreme triumph.”

Now we come to another important issue.

Types of Hajj

Rule 143: There are three types of pilgrimage: Tamatu', Ifraad and Qiraan. The first is the obligation on those who reside more than 48 miles from Makkah and the other two are prescribed for those who reside within 48 miles of Makkah.

Rule 144: There is no objection to those residing afar to perform Ifraad or Qiraan pilgrimages as an optional pilgrimage, just as there is no objection to those residing in the vicinity performing the Tamatu' as a provisional pilgrimage but this course is not permissible to either of them in an obligatory pilgrimage.

So performance of a Hajj-ut-Tamatu' for those whose duty is to perform the Ifraad or Qiraan or vice versa is not permissible. However, the obligation of those who have to perform Tamatu' can, in certain circumstances, change to Ifraad as will be explained.

Rule 145: If a person residing afar, takes residence in Makkah, his obligation will change to Hajjul Ifraad or Qiraan after commencement of the third year of his taking residence there. However, before that his obligation is to perform Hajj-ut-Tamatu'. There is no difference as to the availability of funds to perform pilgrimage being materialized before taking such residence or during the period of the residence.

There is also no difference whether or not he intended to take residence permanently. The same rule applies to those living in cities other than Makkah, provided that the distance between the those places and Makkah is less than 48 miles.

Rule 146: When a person resides in Makkah and wishes to perform Hajj-ut-Tamatu' before the change of his obligation to Hajj-ul-Ifraad or Qiraan, it has been said that he can wear ihram for Umrat-ut Tamatu' from Adnal Hil (nearest Meqats to Makkah, such Hudaibiyyah, Ja'ranah, and at-Tan'eem Mosque).

However, it is arguable (ishkal) that, as a matter of precaution, he must wear it at one of the Meqats. Indeed, as a matter of precaution he should wear ihram at the Meqat used by the people of his own country. It is apparent (alal adhhar) that this rule applies to those residing in Makkah and wishing to perform Hajj-ut- Tamatu', albeit a recommended one.

Hajj-ut-Tamatu

Rule 147: This pilgrimage consists of two parts; the first is called Umrah and the second HajjThe Hajj-ut-Tamatu' applies to the second part; however, it is obligatory to perform the Umrah before the Hajj.

Rule 148: Five matters must be observed in Umrat-ut-Tamatu':

1. ihram must be worn at one of the Meqats which will be discussed later;

2. tawaf round the Ka'ba;

3. prayer (salah) after the tawaf;

4. sa'y between Safa and Marwah;

5. taqseer, that is, to remove some hair of the head, beard or moustache. On completion of these five acts, one is out of the state of ihram and all that which is forbidden during ihram becomes lawful.

Rule 149: It is obligatory on the pilgrim to be prepared to undertake the requirements of the pilgrimage on approaching the ninth of Thil Hijjah. There are thirteen compulsory acts of worship in obligatory pilgrimage:

1. wearing ihram in Makkah, details of which will follow;

2. staying in Arafat from noon on the ninth of Thil Hijjah, after adequate time has elapsed after zawaal to carry out ghusl and say Dhuhr and Asr prayers jointly (jam'an), till sunset. Arafat is situated about twelve miles from Makkah;

3. staying in Muzdalifah part of the eve of Eid-ul-Adhha till sunrise on the day of the Eid. Muzdalifah is situated between Arafat and Makkah;

4. stoning (rami) Jamrat-ul-Aqabah in Mina on the day of the Eid. Mina is situated about three miles from Makkah;

5. slaughtering an animal in Mina on the day of Eid;

6. shaving the head or removing some hair in Mina. On completion of these acts, matters forbidden during ihram become lawful except [having sexual intercourse with one's] woman, perfume and hunting;

7. tawaf (tawaf-uz-ziyarah) on returning to Makkah;

8. prayers after tawaf;

9. sa'y between Safa and Marwah. At this stage wearing perfume becomes lawful;

10. Tawafun Nisa;

11. prayers after Tawafun Nisa;

12. remaining in Mina during the eve of the eleventh and twelfth and, in certain circumstances which will be explained below, the eve of the thirteenth [Thil Hijjah] also;

13. stoning all the three jamarat on the eleventh and twelfth and, evidently (al adhhar), if the pilgrim is there on the thirteenth.

Rule 150: There are certain conditions that should be observed in Hajj-ut-Tamatu':

1. Niyyah, that is, one must form the intention of performing Hajj-ut-Tamatu'. If one sets his mind on performing another kind of pilgrimage, or wavers in his intention, the pilgrimage is invalidated.

2. The Umrah and Hajj must be performed during the season of Hajj (see Rule 139 '2' above). If any part of the Umrah is performed before commencement of the month of Shawwal, the Umrah is invalid.

3. The Umrah and Hajj must be performed in the same year. If the Umrah is performed and then the Hajj is postponed to the next year, the Tamatu' is invalid. It makes no difference whether the pilgrim remains in Makkah to the following year or goes back to his country for the return journey to Makkah. Similarly, it makes no difference whether he removes the ihram or remains in it to the following year.

4. As a matter of choice, the ihram for Hajj must be worn in Makkah itself and the best place for it is the Holy Mosque; however, if it is not possible to wear ihram in Makkah, it may be worn wherever possible.

5. The Umrah and Hajj must both be performed by the same person as an agent for one particular person. It is not permissible to engage two agents, for a living or dead person, for Hajj-ut-Tamatu', one to perform the Umrah and the other the Hajj. Similarly, it is not permissible that one person performs the Umrah on behalf of one person and the Hajj for another.

Rule 151: If a pilgrim completes the rituals for Umrat-ut-Tamatu', it is obligatory on him to perform the Hajj. As a matter of precaution, it is not permissible for him to leave Makkah without performing Hajj. However, if he wishes to do so, even if it is not necessary, and there is no fear of missing the Hajj, and if he is sure he can return to Makkah to wear ihram in time, it is evident that he can depart from Makkah without ihram.

And if he is not so sure, it is obligatory on him to wear the ihram for Hajj in Makkah. Only then can he depart and head for Arafat in the same ihram. It is not permissible for a person who has performed Umrat-ut-Tamatu' to leave Hajj out of choice, even though it is a recommended one. However, if it was not possible to perform Hajj, he should consider it Umrah Mufradah; accordingly, he should perform Tawafun Nisa.

Rule 152: It is permissible for a pilgrim whose obligation is Hajj-ut-Tamatu' to depart from Makkah before the completion of his Umrah; that is, evidently, if he is able to return to Makkah; otherwise, as a matter of precaution, he should not do so.

Rule 153: The prohibition against leaving Makkah on completion of Umrah arises if one is to depart from the city for another place. However, the new streets and suburbs, that have sprung around the Holy City, are considered part of it. Thus, the pilgrim can visit them after completing Umrah, whether or not it was necessary to do so.

Rule 154: If the pilgrim has departed from Makkah after completing Umrah without ihram and goes beyond the Meqat, two situations could arise:

1. if he returns to Makkah within the same month of completing Umrah, he must enter Makkah without ihram, wear it in Makkah for Hajj and depart for Arafat;

2. if he returns to Makkah after the expiry of the month in which he performed the Umrah, he must repeat it.

Rule 155: If the obligation of a person is to perform Hajj-ut-Tamatu', he cannot change it to Ifraad or Qiraan. There can be an exception, if a pilgrim embarks on Umrat-ut-Tamatu', then finds the time too limited to complete the Umrah and commence the Hajj, he can change his intention (niyyah) to Hajj-ul-Ifraad and perform Umrat-ul-Mufradah after the Hajj.

The test as to how much time would be considered too limited to complete the Umrah is a matter of difference between the scholars. However, it is apparent that he must change his intention, if he cannot complete the Umrah before midday of the staying (wuquf) in Arafat, i.e. the 9th of Thil Hijjah.

Rule 156: If before embarking on Umrah, the pilgrim for Tamatu' is aware that his time is too limited to complete the Umrah, before the zawaal of wuquf at Arafat, changing his intention to Hajjul Ifraad or Qiraan shall not be sufficient. He must, though, perform Hajj-ut-Tamatu' after the Umrah, if the pilgrimage was obligatory on him.

Rule 157: If a pilgrim wears the ihram for Umrat-ut-Tamatu' in good time, but deliberately delays tawaf and sa'y till the noon of the 9th of Thil Hijjah, his Umrah is invalid. It is apparent that he is not permitted to change his intention to Ifraad. However, as a matter of caution, he must perform tawaf and say the prayers after it, perform the sa'y and shave or do taqseer with the intention of acceptance as Hajj-ul-Ifraad or Umrat-ul-Mufradah.

Hajj-ul-Ifraad

Hajj-ut-Tamatu' consists of two parts: Umrat-ut-Tamatu' and Hajj. The first part is connected to the second, and Umrah precedes Hajj.

Hajj-ul-Ifraad is a distinct kind of pilgrimage. It is the obligation of those who live in or within 48 miles of Makkah. If it is possible for such a person to perform Umrat-ul-Mufradah, it is obligatory on him to do so separately. If it is possible for him to perform only one of them, his obligation will be to perform that only. If it is possible for him to perform one of them at one time and the other at another time, he must perform each of them at the time possible. If he can manage both together, he must perform them at the same time. In this situation, it is the common view among the scholars that as a matter of caution, he must give precedence to the Hajj over the Umrat-ul-Mufradah.

Rule 158: All the rituals are common to Hajj-ul-Ifraad and Hajj-ut-Tamatu'. However, there are certain differences:

1. For Hajj-ut-Tamatu', it is obligatory that Umrat-ut-Tamatu' must come first and both be performed in the same year, as already stated; but that is not necessary for Hajj-ul-Ifraad.

2. In Hajj-ut-Tamatu', slaughtering of an animal is obligatory, as discussed earlier on; but that is not necessary for Hajj-ul-Ifraad.

3. In Hajj-ut-Tamatu', it is not permissible to give precedence by choice to tawaf or sa'y over the two stops. it is permissible, though, to do so in Hajj-ul-Ifraad.

4. In Hajj-ut-Tamatu', the ihram for the Hajj is worn in Makkah. For Hajj-ul-Ifraad, it depends upon whether the pilgrim lives in Makkah or not. This will be set out below.

5. Umrat-ut-Tamatu' must precede the Hajj; but that is not necessary for Hajj-ul-Ifraad.

6. As a matter of obligatory caution, in Hajj-ut-Tamatu', it is not permitted to make an optional tawaf after wearing the ihram for it but that is permitted in Hajj-ul-Ifraad.

Rule 159: If a person wears ihram for an optional Hajj-ul-Ifraad, he is permitted to change his intention to Umrat-ut-Tamatu' by carrying out taqseer, and thus coming out of ihram, unless he has recited Talbiyah after sa'y, in which case the change is not permitted.

Rule 160: If a person wears ihram for Hajj-ul-Ifraad and enters Makkah, he is permitted to perform an optional tawaf. However, as a matter of gratuitous precaution (al ahwatil awla), it is obligatory on him to repeat the talbiyah after the prayers for the tawaf if he did not change his intention to Hajj-ut-Tamatu' while it was permissible to do so. This precautionary measure also applies to obligatory tawaf.

Meqats for wearing Ihram

There are special places designated by the sacred rules of Islam for wearing ihram. It is incumbent on the pilgrim to wear ihram there. There are nine such places, each of which is called Meqat :

1. Thul Hulaifah which is situated near Madinah. It is the Meqat for the people of Madinah and all those who wish to perform the pilgrimage travelling from Madinah. As a matter of caution, it is preferred that ihram be worn, if possible, in the local mosque known as Masjid-ush-Shajarah. It is insufficient, though, to wear it outside, except for ladies in menstruation or the like.

Rule 162: It is not permissible to delay wearing ihram from Dhul Hulaifah and wearing it at Johfa instead, except for a valid reason, such as sickness or due to weakness.

2. Wadil-Aqeeq which is the Meqat for the people of Iraq and Najd and those passing through there. It has three parts: Maslakh, Ghamrah and Thati Irq. The preferred view (al ahwatil awla), is for a pilgrim to wear his ihram before reaching Thati Irq, if there is no case for dissimulation (taqiyyah) or illness.

Rule 163: It has been said d that in dissimulation, it is permitted to wear ihram secretly before Thati Irq without removing all clothes. On getting there, the clothes may be removed and ihram worn without incurring any kaffarah (penalty). However, this opinion is not free from ishkal.

3. Johfa which is the Meqat for the people of Syria, Egypt and the West and those who pass from there if they have not worn ihram earlier at Thul Hulaifa either with or without excuse.

4. Yalamlam which is the Meqat for the people of Yemen and those who pass from there. It is the name of a mountain.

5. Qarn-ul-Manaazil which is the Meqat for the people of Ta'if and all those who pass through that route.

6. Insofar as the last four Meqats, i.e. numbers (2) to (5) are concerned, the Meqats are not confined to the mosques only. but all that which comes under the banner of these places is so considered. If the pilgrim is unable to specify the exact place, he can wear ihram by making a vow (nadhr) before reaching the Meqat.

7. The proximity of any of the above quoted Meqats: If a person takes a route which does not cross any of the said Meqats, he must wear ihram from any place which is parallel to the Meqat, that is to say, a place at which, when he faces the Holy Ka'ba, one of the Meqats would be to his right or left, and when he proceeds from that point to Makkah, the Meqat would be behind him.

8. It is sufficient to use common sense to determine if one has reached such point; it is not necessary to take exact measurements. If a person takes a route on which he reaches a place which becomes parallel to two Meqats , it, as a matter of preferential precaution, is recommended that he should wear ihram on reaching the first of such two places.

9. Makkah which is the Meqat for Hajj-ut-Tamatu', as well as Hajj-ul-Qiraan and Ifraad for the residents of Makkah, and its neighbourhood - irrespective of whether or not their obligation shifted to that of the residents of Makkah - as they are not required to proceed to the rest of the Meqats. However, it is preferable for all, except women, to proceed to some other Meqats, such as Ja'ranah to wear their ihram.

10. As a matter of precaution, one should wear ihram at a place within the area considered as part of the ancient Makkah at the time of the Holy Prophet (s.a.w.), although it is permissible to wear it at one of the new places recently built, except those which would fall outside the Haram.

11. The pilgrim's home is the Meqat for those who are nearer to Makkah than the Meqat as it is permissible for them to wear ihram from their homes and are not obliged to return to a Meqat .

12. Adnal Hil like Hudaybiyyah, Ja'ranah, or Tan'eem: It is the Meqat for Umrat-ul-Mufradah after the Hajj-ul-Qiraan or Ifraad and all Umrat-ul-Mufradah by those in Makkah. There is only one exception which was explained earlier under Rule 140.

Rules of Meqats

Rule 164: It is not permissible to wear ihram before reaching Meqat nor is it enough just to pass from there in ihram. There is no alternative to wearing the ihram at the Meqat itself. However, there are two exceptions:

1. If a pilgrim has made a vow (nadhr) to wear ihram before the Meqat, it is valid to do so, it is not it necessary to renew it at the Meqat, or pass through it. Indeed, it is permissible to proceed straight to Makkah without passing through any Meqat. In this regard there is no difference between an obligatory and an optional pilgrimage or Umrat-ul-Mufradah.

2. However, if the ihram is for an obligatory pilgrimage, then it is necessary that he should wear ihram in the season of the pilgrimage, as has already been discussed.

3. If a pilgrim wishes to perform Umrat-ul-Mufradah in the month of Rajab, and fears that the month will elapse before he proceeded to the Meqat, it is permissible to wear the ihram before the Meqat and it will count as the Umrah of Rajab, even if the remaining ceremonies were performed in Sha'ban. In this regard, it does not matter whether the Umrah is obligatory or optional.

Rule 165: It is obligatory on the pilgrim to be certain that he reaches the Meqat and wears ihram there. He must be satisfied or have shari'i proof that the place is the Meqat. It is not permissible to wear the ihram, if there is doubt whether the Meqat has been reached.

Rule 166: If a pilgrim had made a vow to wear ihram before Meqat and contrary to it wears ihram at the Meqat, his ihram is not invalidated. However, he must pay kaffarah for infringing the vow, if he did so deliberately.

Rule 167: Just as it is not permissible to wear ihram before reaching Meqat, so is it not permissible to delay wearing it. It is not permissible for a person who intends to perform a pilgrimage or Umrah or to enter the Haram or Makkah to pass by the Meqat, by choice, without wearing ihram there, even if there is another Meqat ahead. If a pilgrim passes by a Meqat, he must, if possible, return to it to wear the ihram. There is one exception for those who pass Thul Hulaifah to Johfa, without excuse. In such a case, it is evident that wearing ihram from Johfa is sufficient, albeit he is sinful.

As a matter of precaution, it is not permissible to pass any place which is parallel to one of the Meqats without wearing ihram, although one can ignore this precaution because there is another Meqat ahead or parallel. If a passenger does not intend to perform a pilgrimage or enter Makkah changes his mind after passing Meqat, he can wear ihram for Umrat-ul-Mufradah from adnal hil

Rule 168: If a pilgrim passes by a Meqat deliberately without wearing ihram , without prejudice to the previous rule, there are two possible avenues:

• if it is possible to return to the Meqat, it is obligatory to do so and wear ihram there; it makes no difference whether he returns after having entered the Haram or from outside it; if he does so, his pilgrimage is valid;

• if the pilgrim is not able to return to the Meqat, whether he is inside or outside the Haram, his pilgrimage is invalidated and wearing ihram from any place beyond the Meqat is not sufficient. He must perform the pilgrimage in the ensuing year, if he has the means.

Rule 169: If a pilgrim abandons wearing ihram due to oversight, unconsciousness, and the like, or ignorance of the rule or Meqat, four situations would arise:

• if it is possible to return to the Meqat, it is obligatory to do so and wear ihram there;

• if he is in the Haram and it is not possible to return to the Meqat, and it is possible to come out of the Haram, he must go outside and wear ihram there; it is preferable that, having made his exit from the Haram, he must proceed as far away from it as possible to wear ihram;

• if he is in the Haram and it is not possible to come out, he must wear ihram wherever he is, even if he has entered Makkah;

• if he is outside the Haram but it is not possible to return to the Meqat, as a matter of precaution, he must return as far as possible towards the Meqat and wear ihram. In all these four situations, the pilgrimage is valid, if the pilgrim acts in accordance with what is stated above. The same rule applies to a person who wears ihram before reaching Meqat, or after leaving it out of ignorance, or due to an oversight of the rule.

Rule 170: If a woman pilgrim, who is in haydh, does not wear ihram at Meqat out of ignorance of the rule and enters the Haram, as a matter of precaution, she must go out and wear ihram, if it is not possible for her to return to the Meqat. In such a situation, it is preferable that she should go as far away from the Haram as possible and wear ihram, if in so doing there is no risk of missing the pilgrimage. If there is no possibility of moving out of the Haram, like the others, he should wear ihram inside the Haram.

Rule 171: If the umrah becomes void, including by reason of the invalidity of the ihram, it is obligatory to repeat it, if possible and if, for lack of time, it is not possible to repeat it, obligatory pilgrimage becomes invalid and it is necessary to perform it again in the succeeding year.

Rule 172: A group of scholars have stated that if a pilgrim performs an Umrah without ihram, it is valid if he did so out of ignorance or due to an oversight. However, this is debatable (ishkal). In this situation, as a matter of precaution, if it is possible, it be repeated in the manner we have stated.

Rule 173: If a person travels from far for a pilgrimage, it is obligatory on him to wear ihram for Umrah at one of the first five Meqats. If his route passes through one of them, no problem arises. If not, as is the case in modern times, when pilgrims first land in Jeddah, which is not one of the Meqats, it is not permissible to wear ihram there as it has not been established that it is parallel to any Meqat. In such a case, he has three options:

1. He can make a vow (nadhr) to wear ihram from his town or on the way, just before passing over any of the Meqats and before landing in Jeddah, and wear the ihram at the place stipulated in the vow. There is no problem in this, provided it does not entail protecting oneself from the sun (istidhlal) - such as by flying during night time - or sheltering from the rain.

2. If he lands in Jeddah without ihram, he can proceed to one of the Meqats, or to a point which is parallel to it, to wear his ihram from there. He also can go to any of the places, situated behind the Meqat, such as Rabigh which is on the way to Madinah, and wear ihram there by making a vow (nadhr), as it is situated before Johfa which may not be easy to get to.

3. He must make a vow to wear ihram in Jeddah and do so. This is only permissible, if it is known, albeit generally, that there is a place between Jeddah and Haram, parallel to one of the Meqats, not far away from Johfa. If there was a probability that such a place is parallel to Johfa, and he could not achieve it, ihram by virtue of nadhr is not permissible.

4. However, if the pilgrim arrives in Jeddah with the intention to proceed to one of the Meqats, or the like, and he could not make it, he is permitted to wear his ihram with a nadhr there and then. In such a case, he, evidently, is not required to renew his ihram outside the Haram before entering.

Rule 174: It has already been stated that, for Hajj-ut-Tamatu', it is obligatory to wear ihram in Makkah. If a pilgrim deliberately wears it elsewhere, his ihram is invalid, if he enters Makkah having worn it. Indeed, it is obligatory on him, if possible, to wear it again in Makkah; otherwise, his Hajj is invalid.

Rule 175: If during Hajj-ut-Tamatu' a pilgrim forgets to wear ihram for Hajj in Makkah, it is obligatory for him, if possible, to return to Makkah. Otherwise, he must wear the ihram wherever he remembers to do so, even if he has reached Arafat, and his Hajj is valid. The same is the rule for one ignorant of the rule.

Rule 176: If a pilgrim forgets to wear the ihram for Hajj and does not remember to do so until the completion of all the rituals, his Hajj is valid. The same rule applies to one who is ignorant of the rule.

Ihram procedure

Three Obligations for Ihram:

First: Niyyah

That is, the pilgrim makes up his mind to perform what is obligatory on him by way of Umrah and Hajj to attain proximity to Allah. If he does not know all the ceremonies in detail, he must establish the intention generally. In such a case, it is obligatory that he knows what is required of him gradually, by referring to the Manual, or by checking with a learned person he trusts. A sound niyyah should cater for the following:

1. that the intention must be to attain nearness to Allah, as is the case in other acts of worship;

2. that the intention must be formed at the definite places specified before, under the heading of Meqats;

3. that the ihram is worn for Umrah or Hajj, and whether for Hajj-ut-Tamatu, Qiraan or Ifraad, if it was on behalf of someone else, such intention must be expressly formed.

However, if it was for oneself - not intending it to be for someone else - it is sufficient. It is apparent that whoever wishes to perform a pilgrimage to fulfil a vow must perform the ceremonies to accomplish the vow without any need to state expressly the intention of any of such types of pilgrimage as:

• (a) upon a vow for oneself or on behalf of another,

• (b) Hajjatul Islam,

• (c) to fulfil a vow, and

• (d) obligatory as a penalty or optional.

If the niyyah is established without determining the type of pilgrimage, the ihram will be invalid.

Rule 177: It is not necessary for the validity of niyyah to be uttered loudly or notionally. It is sufficient that it is consciously formed as is the case in other acts of worship.

Rule 178: It is not a requirement for the validity of the ihram that there should be a determination to refrain from all the prohibitions from the moment it is worn till its removal.

However, if the pilgrim was intent, from the outset of Umrat-ul-Mufradah, a on having sex with his wife before completing sa'y, or he wavered, his ihram will, evidently, be void. The same applies to masturbation, as a matter of precaution (alal ahwat). Yet, if, from the outset of wearing ihram , he was intent on refraining from such acts, but after wearing ihram, he changed his intention to committing either of them, the ihram is not vitiated.

Second: Talbiyah

That is, to utter the following: “Labbaik, Allahumma labbaik, labbaik, la sharika laka labbaik”., meaning (Here I am! at Your service, O Lord! Here I am! at Your service, You have no partner. Here I am at Your service).

It is highly recommended to add the following: “Innal hamda wanni'amata laka wal mulk, la sharika laka”. It is permissible to add “labbaik” and say, “la sharika laka labbaik”., meaning (All the praise is Yours, so is the bounty, and to You belongs the property; there is no partner to You. Here I am! at Your service).

Rule 179: Every pilgrim must learn the proper pronunciation of the words of the talbiyah and recite them correctly just as the recitation of Takbiratul ihram in prayer. This should be achieved, even if it is by following another person reciting these words. If a person does not have the proper pronunciation of the words nor is there a person whom he can follow, he is still obliged to recite the words as best he can, unless his recitation is such that it is not considered to be talbiyah.

In such a situation, he should, as a matter of precaution, recite as much as he can of it , recite the translation of the talbiyah and appoint an agent to recite it on his behalf.

Rule 180: A person who becomes dumb as a result of disease or injury should recite talbiyah as much as he can, and if he is unable to recite it, he must move his tongue and lips while he is making intention, and make gestures by fingers in tandem with the recitation. A person born dumb should move his tongue and lips as if he is reciting and make gestures by fingers as well.

Rule 181: Another person must recite talbiyah for a child not capable of rational action (ghayr mumayyiz).

Rule 182: The ihram for Hajj-ut-Tamatu', Umrat-ut-Tamatu', Hajj-ul-Ifraad or Umrat-ul-Mufradah is not complete without talbiyah.

As for Hajj-ul-Qiraan, it can be completed with talbiyah, signs, or ??? by the following ways: ??? naqs. The first by the sacrifice of a camel, the pilgrim, standing to the left of the camel, must tear off the right side of the hump of the camel letting its blood ooze out.

The second by garlanding a camel or one of the other animals round its neck with worn slippers used when going to pray. It is preferable that both the methods be used. In Hajj-ul-Qiraan it is preferable that the talbiyah be recited, even if the ihram was worn by following either of the methods.

Rule 183: Purity from urine or excrement is not a condition for the validity of the ihram. Thus, a person can wear ihram even in condition of janabah, haydh, nifas or the like.

Rule 184: For Qiraan, the position of talbiyah in ihram is that of Takbirat-ul-ihram in prayers. ihram is not complete without it. Therefore, if a person had made the intention for ihram and wore the two pieces of cloth but, before reciting the talbiyah, performed one of the acts prohibited during ihram, he had not done any wrong and he would not incur any kaffarah.

Rule 185: If a person puts ihram on via Masjidush Shajarah, it is preferable to delay the recitation of talbiyah till he reaches Bayda, which is the end of Thul Hulaifa and where the ground becomes flat. However, as a matter of caution (ihtiyat), he must recite talbiyah without delay and on reaching there should recite loudly and openly. As for women, they are not required to recite loudly.

If he proceeds by any other route, it is preferable to delay the recitation till he has walked a few steps. If a person proceeds on pilgrimage from the Holy Mosque, he can delay it till he reaches Raqtaa, a place near the Masjid-ur-Rayah, a little before Masjid-ul-Jinn.

Rule 186: The obligation is to recite talbiyah once; it is though mustahab to repeat it as many times as one possibly can. As a matter of precaution, a person performing Umrat-ut-Tamatu' must stop the recitation of talbiyah on sighting the houses of old Makkah. The point for those arriving at Makkah, via its upper approaches, from the route of Madinah is of Madniyeen. The point for those arriving via its lower approaches is Aqabat Thi Tawa.

As a matter of precaution too, those performing Umrat-ul-Mufradah must stop the recitation on entering the Haram, if they have arrived from outside Makkah. Those who have gone outside Makkah, only to wear ihram from adnal hil, should cease the recitation on sighting the Holy Ka'ba. Those performing all types of Hajj must stop the recitation at zawaal (noon) on the day of Arafat.

Rule 187: If after wearing the two pieces of cloth for ihram but before departing from the Meqat, a person entertains a doubt as to whether or not he had recited the talbiyah, he should recite it; if the doubt arises after the recitation as to whether he had recited it correctly, he should resolve that he had.

Third: Wearing ihram garments

After taking off all that which is not permitted to wear ihram, it is obligatory to wear the two pieces of ihram. Children are exempt from this rule as they can delay wearing ihram till Fakh, if they take that route.

Apparently, there is no certain way of wearing them. So, one can wear one of the pieces of cloth around the waist in whatever way he wishes and place the other piece over the shoulders, or use it as a robe. However, as a matter of precaution, the two pieces should be worn in the traditional way.

Rule 188: Most evidently (alal adhhar), wearing the two pieces of cloth is obligatory as a matter of obedience in worship, yet it is not a condition for the validity of the ihram.

Rule 189: As a matter of precaution, it is necessary that the piece of cloth worn round the waist should cover the portion from the navel to the knee; the other piece should cover both the shoulders, arms and a considerable part of the back.

As a matter obligatory precaution (al ahwat wujuban), both the pieces must be worn before the niyyah and talbiyah. If the niyyah and talbiyah precede the wearing of the ihram, the pilgrim must repeat both, after wearing the ihram, as a matter of preferential precaution (al ahwatil awla).

Rule 190: If through ignorance or oversight the ihram is worn over a shirt, the shirt must be removed immediately and the ihram is valid. Indeed, most evidently, the ihram is valid even, if the shirt was worn deliberately. However, if it is put on after wearing ihram there is no doubt that the ihram will be valid; however, the shirt must be removed from below.

Rule 191: There is no objection to having more than the two pieces of cloth in ihram at the time of wearing it, or afterwards, for protection against heat or cold or for any other reason.

Rule 192: The conditions applied to the garments of ihram are the same as those applied to clothes worn in prayers. It is necessary that they should not be made of pure silk, gold, or products of wild animals. And, as a matter of precaution, they should not be made of parts of the body of an animal whose meat is forbidden. Both the pieces must be tahir (clean, not najis).

Rule 193: As a matter of precaution, the garment worn round the waist be of a quality capable of concealing the body, not a revealing one. This is not a must for the garment used round the shoulders.

Rule 194: As a matter of optional precaution (al ahwatil awla), both the pieces must be of textile, and not of leather, for example.

Rule 195: The obligation to wear the two pieces round the waist and the shoulders is confined to males only and does not apply to females who may wear as ihram their usual clothes, provided that they comply with the conditions stated above.

Rule 196: Although forbidding the wearing of silk is generally confined to males, it, as a matter of precaution, also applies to females insofar as ihram is concerned, in that they should refrain from wearing anything made of pure silk throughout the period of ihram. The only exception is in the case of necessity, as for protection from cold or heat.

Rule 197: If either or both garments worn for ihram become najis, it or they, as a matter of precaution, must be changed or rendered tahir as soon as possible.

Rule 198: It is not obligatory to have the cloths of ihram on all the time. There is no objection to its removal, whether necessary to do so or not. Nor is there any objection to changing them, provided the other pair complies with the conditions stated above.

Types of Hajj

Rule 143: There are three types of pilgrimage: Tamatu', Ifraad and Qiraan. The first is the obligation on those who reside more than 48 miles from Makkah and the other two are prescribed for those who reside within 48 miles of Makkah.

Rule 144: There is no objection to those residing afar to perform Ifraad or Qiraan pilgrimages as an optional pilgrimage, just as there is no objection to those residing in the vicinity performing the Tamatu' as a provisional pilgrimage but this course is not permissible to either of them in an obligatory pilgrimage.

So performance of a Hajj-ut-Tamatu' for those whose duty is to perform the Ifraad or Qiraan or vice versa is not permissible. However, the obligation of those who have to perform Tamatu' can, in certain circumstances, change to Ifraad as will be explained.

Rule 145: If a person residing afar, takes residence in Makkah, his obligation will change to Hajjul Ifraad or Qiraan after commencement of the third year of his taking residence there. However, before that his obligation is to perform Hajj-ut-Tamatu'. There is no difference as to the availability of funds to perform pilgrimage being materialized before taking such residence or during the period of the residence.

There is also no difference whether or not he intended to take residence permanently. The same rule applies to those living in cities other than Makkah, provided that the distance between the those places and Makkah is less than 48 miles.

Rule 146: When a person resides in Makkah and wishes to perform Hajj-ut-Tamatu' before the change of his obligation to Hajj-ul-Ifraad or Qiraan, it has been said that he can wear ihram for Umrat-ut Tamatu' from Adnal Hil (nearest Meqats to Makkah, such Hudaibiyyah, Ja'ranah, and at-Tan'eem Mosque).

However, it is arguable (ishkal) that, as a matter of precaution, he must wear it at one of the Meqats. Indeed, as a matter of precaution he should wear ihram at the Meqat used by the people of his own country. It is apparent (alal adhhar) that this rule applies to those residing in Makkah and wishing to perform Hajj-ut- Tamatu', albeit a recommended one.

Hajj-ut-Tamatu

Rule 147: This pilgrimage consists of two parts; the first is called Umrah and the second HajjThe Hajj-ut-Tamatu' applies to the second part; however, it is obligatory to perform the Umrah before the Hajj.

Rule 148: Five matters must be observed in Umrat-ut-Tamatu':

1. ihram must be worn at one of the Meqats which will be discussed later;

2. tawaf round the Ka'ba;

3. prayer (salah) after the tawaf;

4. sa'y between Safa and Marwah;

5. taqseer, that is, to remove some hair of the head, beard or moustache. On completion of these five acts, one is out of the state of ihram and all that which is forbidden during ihram becomes lawful.

Rule 149: It is obligatory on the pilgrim to be prepared to undertake the requirements of the pilgrimage on approaching the ninth of Thil Hijjah. There are thirteen compulsory acts of worship in obligatory pilgrimage:

1. wearing ihram in Makkah, details of which will follow;

2. staying in Arafat from noon on the ninth of Thil Hijjah, after adequate time has elapsed after zawaal to carry out ghusl and say Dhuhr and Asr prayers jointly (jam'an), till sunset. Arafat is situated about twelve miles from Makkah;

3. staying in Muzdalifah part of the eve of Eid-ul-Adhha till sunrise on the day of the Eid. Muzdalifah is situated between Arafat and Makkah;

4. stoning (rami) Jamrat-ul-Aqabah in Mina on the day of the Eid. Mina is situated about three miles from Makkah;

5. slaughtering an animal in Mina on the day of Eid;

6. shaving the head or removing some hair in Mina. On completion of these acts, matters forbidden during ihram become lawful except [having sexual intercourse with one's] woman, perfume and hunting;

7. tawaf (tawaf-uz-ziyarah) on returning to Makkah;

8. prayers after tawaf;

9. sa'y between Safa and Marwah. At this stage wearing perfume becomes lawful;

10. Tawafun Nisa;

11. prayers after Tawafun Nisa;

12. remaining in Mina during the eve of the eleventh and twelfth and, in certain circumstances which will be explained below, the eve of the thirteenth [Thil Hijjah] also;

13. stoning all the three jamarat on the eleventh and twelfth and, evidently (al adhhar), if the pilgrim is there on the thirteenth.

Rule 150: There are certain conditions that should be observed in Hajj-ut-Tamatu':

1. Niyyah, that is, one must form the intention of performing Hajj-ut-Tamatu'. If one sets his mind on performing another kind of pilgrimage, or wavers in his intention, the pilgrimage is invalidated.

2. The Umrah and Hajj must be performed during the season of Hajj (see Rule 139 '2' above). If any part of the Umrah is performed before commencement of the month of Shawwal, the Umrah is invalid.

3. The Umrah and Hajj must be performed in the same year. If the Umrah is performed and then the Hajj is postponed to the next year, the Tamatu' is invalid. It makes no difference whether the pilgrim remains in Makkah to the following year or goes back to his country for the return journey to Makkah. Similarly, it makes no difference whether he removes the ihram or remains in it to the following year.

4. As a matter of choice, the ihram for Hajj must be worn in Makkah itself and the best place for it is the Holy Mosque; however, if it is not possible to wear ihram in Makkah, it may be worn wherever possible.

5. The Umrah and Hajj must both be performed by the same person as an agent for one particular person. It is not permissible to engage two agents, for a living or dead person, for Hajj-ut-Tamatu', one to perform the Umrah and the other the Hajj. Similarly, it is not permissible that one person performs the Umrah on behalf of one person and the Hajj for another.

Rule 151: If a pilgrim completes the rituals for Umrat-ut-Tamatu', it is obligatory on him to perform the Hajj. As a matter of precaution, it is not permissible for him to leave Makkah without performing Hajj. However, if he wishes to do so, even if it is not necessary, and there is no fear of missing the Hajj, and if he is sure he can return to Makkah to wear ihram in time, it is evident that he can depart from Makkah without ihram.

And if he is not so sure, it is obligatory on him to wear the ihram for Hajj in Makkah. Only then can he depart and head for Arafat in the same ihram. It is not permissible for a person who has performed Umrat-ut-Tamatu' to leave Hajj out of choice, even though it is a recommended one. However, if it was not possible to perform Hajj, he should consider it Umrah Mufradah; accordingly, he should perform Tawafun Nisa.

Rule 152: It is permissible for a pilgrim whose obligation is Hajj-ut-Tamatu' to depart from Makkah before the completion of his Umrah; that is, evidently, if he is able to return to Makkah; otherwise, as a matter of precaution, he should not do so.

Rule 153: The prohibition against leaving Makkah on completion of Umrah arises if one is to depart from the city for another place. However, the new streets and suburbs, that have sprung around the Holy City, are considered part of it. Thus, the pilgrim can visit them after completing Umrah, whether or not it was necessary to do so.

Rule 154: If the pilgrim has departed from Makkah after completing Umrah without ihram and goes beyond the Meqat, two situations could arise:

1. if he returns to Makkah within the same month of completing Umrah, he must enter Makkah without ihram, wear it in Makkah for Hajj and depart for Arafat;

2. if he returns to Makkah after the expiry of the month in which he performed the Umrah, he must repeat it.

Rule 155: If the obligation of a person is to perform Hajj-ut-Tamatu', he cannot change it to Ifraad or Qiraan. There can be an exception, if a pilgrim embarks on Umrat-ut-Tamatu', then finds the time too limited to complete the Umrah and commence the Hajj, he can change his intention (niyyah) to Hajj-ul-Ifraad and perform Umrat-ul-Mufradah after the Hajj.

The test as to how much time would be considered too limited to complete the Umrah is a matter of difference between the scholars. However, it is apparent that he must change his intention, if he cannot complete the Umrah before midday of the staying (wuquf) in Arafat, i.e. the 9th of Thil Hijjah.

Rule 156: If before embarking on Umrah, the pilgrim for Tamatu' is aware that his time is too limited to complete the Umrah, before the zawaal of wuquf at Arafat, changing his intention to Hajjul Ifraad or Qiraan shall not be sufficient. He must, though, perform Hajj-ut-Tamatu' after the Umrah, if the pilgrimage was obligatory on him.

Rule 157: If a pilgrim wears the ihram for Umrat-ut-Tamatu' in good time, but deliberately delays tawaf and sa'y till the noon of the 9th of Thil Hijjah, his Umrah is invalid. It is apparent that he is not permitted to change his intention to Ifraad. However, as a matter of caution, he must perform tawaf and say the prayers after it, perform the sa'y and shave or do taqseer with the intention of acceptance as Hajj-ul-Ifraad or Umrat-ul-Mufradah.

Hajj-ul-Ifraad

Hajj-ut-Tamatu' consists of two parts: Umrat-ut-Tamatu' and Hajj. The first part is connected to the second, and Umrah precedes Hajj.

Hajj-ul-Ifraad is a distinct kind of pilgrimage. It is the obligation of those who live in or within 48 miles of Makkah. If it is possible for such a person to perform Umrat-ul-Mufradah, it is obligatory on him to do so separately. If it is possible for him to perform only one of them, his obligation will be to perform that only. If it is possible for him to perform one of them at one time and the other at another time, he must perform each of them at the time possible. If he can manage both together, he must perform them at the same time. In this situation, it is the common view among the scholars that as a matter of caution, he must give precedence to the Hajj over the Umrat-ul-Mufradah.

Rule 158: All the rituals are common to Hajj-ul-Ifraad and Hajj-ut-Tamatu'. However, there are certain differences:

1. For Hajj-ut-Tamatu', it is obligatory that Umrat-ut-Tamatu' must come first and both be performed in the same year, as already stated; but that is not necessary for Hajj-ul-Ifraad.

2. In Hajj-ut-Tamatu', slaughtering of an animal is obligatory, as discussed earlier on; but that is not necessary for Hajj-ul-Ifraad.

3. In Hajj-ut-Tamatu', it is not permissible to give precedence by choice to tawaf or sa'y over the two stops. it is permissible, though, to do so in Hajj-ul-Ifraad.

4. In Hajj-ut-Tamatu', the ihram for the Hajj is worn in Makkah. For Hajj-ul-Ifraad, it depends upon whether the pilgrim lives in Makkah or not. This will be set out below.

5. Umrat-ut-Tamatu' must precede the Hajj; but that is not necessary for Hajj-ul-Ifraad.

6. As a matter of obligatory caution, in Hajj-ut-Tamatu', it is not permitted to make an optional tawaf after wearing the ihram for it but that is permitted in Hajj-ul-Ifraad.

Rule 159: If a person wears ihram for an optional Hajj-ul-Ifraad, he is permitted to change his intention to Umrat-ut-Tamatu' by carrying out taqseer, and thus coming out of ihram, unless he has recited Talbiyah after sa'y, in which case the change is not permitted.

Rule 160: If a person wears ihram for Hajj-ul-Ifraad and enters Makkah, he is permitted to perform an optional tawaf. However, as a matter of gratuitous precaution (al ahwatil awla), it is obligatory on him to repeat the talbiyah after the prayers for the tawaf if he did not change his intention to Hajj-ut-Tamatu' while it was permissible to do so. This precautionary measure also applies to obligatory tawaf.

Meqats for wearing Ihram

There are special places designated by the sacred rules of Islam for wearing ihram. It is incumbent on the pilgrim to wear ihram there. There are nine such places, each of which is called Meqat :

1. Thul Hulaifah which is situated near Madinah. It is the Meqat for the people of Madinah and all those who wish to perform the pilgrimage travelling from Madinah. As a matter of caution, it is preferred that ihram be worn, if possible, in the local mosque known as Masjid-ush-Shajarah. It is insufficient, though, to wear it outside, except for ladies in menstruation or the like.

Rule 162: It is not permissible to delay wearing ihram from Dhul Hulaifah and wearing it at Johfa instead, except for a valid reason, such as sickness or due to weakness.

2. Wadil-Aqeeq which is the Meqat for the people of Iraq and Najd and those passing through there. It has three parts: Maslakh, Ghamrah and Thati Irq. The preferred view (al ahwatil awla), is for a pilgrim to wear his ihram before reaching Thati Irq, if there is no case for dissimulation (taqiyyah) or illness.

Rule 163: It has been said d that in dissimulation, it is permitted to wear ihram secretly before Thati Irq without removing all clothes. On getting there, the clothes may be removed and ihram worn without incurring any kaffarah (penalty). However, this opinion is not free from ishkal.

3. Johfa which is the Meqat for the people of Syria, Egypt and the West and those who pass from there if they have not worn ihram earlier at Thul Hulaifa either with or without excuse.

4. Yalamlam which is the Meqat for the people of Yemen and those who pass from there. It is the name of a mountain.

5. Qarn-ul-Manaazil which is the Meqat for the people of Ta'if and all those who pass through that route.

6. Insofar as the last four Meqats, i.e. numbers (2) to (5) are concerned, the Meqats are not confined to the mosques only. but all that which comes under the banner of these places is so considered. If the pilgrim is unable to specify the exact place, he can wear ihram by making a vow (nadhr) before reaching the Meqat.

7. The proximity of any of the above quoted Meqats: If a person takes a route which does not cross any of the said Meqats, he must wear ihram from any place which is parallel to the Meqat, that is to say, a place at which, when he faces the Holy Ka'ba, one of the Meqats would be to his right or left, and when he proceeds from that point to Makkah, the Meqat would be behind him.

8. It is sufficient to use common sense to determine if one has reached such point; it is not necessary to take exact measurements. If a person takes a route on which he reaches a place which becomes parallel to two Meqats , it, as a matter of preferential precaution, is recommended that he should wear ihram on reaching the first of such two places.

9. Makkah which is the Meqat for Hajj-ut-Tamatu', as well as Hajj-ul-Qiraan and Ifraad for the residents of Makkah, and its neighbourhood - irrespective of whether or not their obligation shifted to that of the residents of Makkah - as they are not required to proceed to the rest of the Meqats. However, it is preferable for all, except women, to proceed to some other Meqats, such as Ja'ranah to wear their ihram.

10. As a matter of precaution, one should wear ihram at a place within the area considered as part of the ancient Makkah at the time of the Holy Prophet (s.a.w.), although it is permissible to wear it at one of the new places recently built, except those which would fall outside the Haram.

11. The pilgrim's home is the Meqat for those who are nearer to Makkah than the Meqat as it is permissible for them to wear ihram from their homes and are not obliged to return to a Meqat .

12. Adnal Hil like Hudaybiyyah, Ja'ranah, or Tan'eem: It is the Meqat for Umrat-ul-Mufradah after the Hajj-ul-Qiraan or Ifraad and all Umrat-ul-Mufradah by those in Makkah. There is only one exception which was explained earlier under Rule 140.

Rules of Meqats

Rule 164: It is not permissible to wear ihram before reaching Meqat nor is it enough just to pass from there in ihram. There is no alternative to wearing the ihram at the Meqat itself. However, there are two exceptions:

1. If a pilgrim has made a vow (nadhr) to wear ihram before the Meqat, it is valid to do so, it is not it necessary to renew it at the Meqat, or pass through it. Indeed, it is permissible to proceed straight to Makkah without passing through any Meqat. In this regard there is no difference between an obligatory and an optional pilgrimage or Umrat-ul-Mufradah.

2. However, if the ihram is for an obligatory pilgrimage, then it is necessary that he should wear ihram in the season of the pilgrimage, as has already been discussed.

3. If a pilgrim wishes to perform Umrat-ul-Mufradah in the month of Rajab, and fears that the month will elapse before he proceeded to the Meqat, it is permissible to wear the ihram before the Meqat and it will count as the Umrah of Rajab, even if the remaining ceremonies were performed in Sha'ban. In this regard, it does not matter whether the Umrah is obligatory or optional.

Rule 165: It is obligatory on the pilgrim to be certain that he reaches the Meqat and wears ihram there. He must be satisfied or have shari'i proof that the place is the Meqat. It is not permissible to wear the ihram, if there is doubt whether the Meqat has been reached.

Rule 166: If a pilgrim had made a vow to wear ihram before Meqat and contrary to it wears ihram at the Meqat, his ihram is not invalidated. However, he must pay kaffarah for infringing the vow, if he did so deliberately.

Rule 167: Just as it is not permissible to wear ihram before reaching Meqat, so is it not permissible to delay wearing it. It is not permissible for a person who intends to perform a pilgrimage or Umrah or to enter the Haram or Makkah to pass by the Meqat, by choice, without wearing ihram there, even if there is another Meqat ahead. If a pilgrim passes by a Meqat, he must, if possible, return to it to wear the ihram. There is one exception for those who pass Thul Hulaifah to Johfa, without excuse. In such a case, it is evident that wearing ihram from Johfa is sufficient, albeit he is sinful.

As a matter of precaution, it is not permissible to pass any place which is parallel to one of the Meqats without wearing ihram, although one can ignore this precaution because there is another Meqat ahead or parallel. If a passenger does not intend to perform a pilgrimage or enter Makkah changes his mind after passing Meqat, he can wear ihram for Umrat-ul-Mufradah from adnal hil

Rule 168: If a pilgrim passes by a Meqat deliberately without wearing ihram , without prejudice to the previous rule, there are two possible avenues:

• if it is possible to return to the Meqat, it is obligatory to do so and wear ihram there; it makes no difference whether he returns after having entered the Haram or from outside it; if he does so, his pilgrimage is valid;

• if the pilgrim is not able to return to the Meqat, whether he is inside or outside the Haram, his pilgrimage is invalidated and wearing ihram from any place beyond the Meqat is not sufficient. He must perform the pilgrimage in the ensuing year, if he has the means.

Rule 169: If a pilgrim abandons wearing ihram due to oversight, unconsciousness, and the like, or ignorance of the rule or Meqat, four situations would arise:

• if it is possible to return to the Meqat, it is obligatory to do so and wear ihram there;

• if he is in the Haram and it is not possible to return to the Meqat, and it is possible to come out of the Haram, he must go outside and wear ihram there; it is preferable that, having made his exit from the Haram, he must proceed as far away from it as possible to wear ihram;

• if he is in the Haram and it is not possible to come out, he must wear ihram wherever he is, even if he has entered Makkah;

• if he is outside the Haram but it is not possible to return to the Meqat, as a matter of precaution, he must return as far as possible towards the Meqat and wear ihram. In all these four situations, the pilgrimage is valid, if the pilgrim acts in accordance with what is stated above. The same rule applies to a person who wears ihram before reaching Meqat, or after leaving it out of ignorance, or due to an oversight of the rule.

Rule 170: If a woman pilgrim, who is in haydh, does not wear ihram at Meqat out of ignorance of the rule and enters the Haram, as a matter of precaution, she must go out and wear ihram, if it is not possible for her to return to the Meqat. In such a situation, it is preferable that she should go as far away from the Haram as possible and wear ihram, if in so doing there is no risk of missing the pilgrimage. If there is no possibility of moving out of the Haram, like the others, he should wear ihram inside the Haram.

Rule 171: If the umrah becomes void, including by reason of the invalidity of the ihram, it is obligatory to repeat it, if possible and if, for lack of time, it is not possible to repeat it, obligatory pilgrimage becomes invalid and it is necessary to perform it again in the succeeding year.

Rule 172: A group of scholars have stated that if a pilgrim performs an Umrah without ihram, it is valid if he did so out of ignorance or due to an oversight. However, this is debatable (ishkal). In this situation, as a matter of precaution, if it is possible, it be repeated in the manner we have stated.

Rule 173: If a person travels from far for a pilgrimage, it is obligatory on him to wear ihram for Umrah at one of the first five Meqats. If his route passes through one of them, no problem arises. If not, as is the case in modern times, when pilgrims first land in Jeddah, which is not one of the Meqats, it is not permissible to wear ihram there as it has not been established that it is parallel to any Meqat. In such a case, he has three options:

1. He can make a vow (nadhr) to wear ihram from his town or on the way, just before passing over any of the Meqats and before landing in Jeddah, and wear the ihram at the place stipulated in the vow. There is no problem in this, provided it does not entail protecting oneself from the sun (istidhlal) - such as by flying during night time - or sheltering from the rain.

2. If he lands in Jeddah without ihram, he can proceed to one of the Meqats, or to a point which is parallel to it, to wear his ihram from there. He also can go to any of the places, situated behind the Meqat, such as Rabigh which is on the way to Madinah, and wear ihram there by making a vow (nadhr), as it is situated before Johfa which may not be easy to get to.

3. He must make a vow to wear ihram in Jeddah and do so. This is only permissible, if it is known, albeit generally, that there is a place between Jeddah and Haram, parallel to one of the Meqats, not far away from Johfa. If there was a probability that such a place is parallel to Johfa, and he could not achieve it, ihram by virtue of nadhr is not permissible.

4. However, if the pilgrim arrives in Jeddah with the intention to proceed to one of the Meqats, or the like, and he could not make it, he is permitted to wear his ihram with a nadhr there and then. In such a case, he, evidently, is not required to renew his ihram outside the Haram before entering.

Rule 174: It has already been stated that, for Hajj-ut-Tamatu', it is obligatory to wear ihram in Makkah. If a pilgrim deliberately wears it elsewhere, his ihram is invalid, if he enters Makkah having worn it. Indeed, it is obligatory on him, if possible, to wear it again in Makkah; otherwise, his Hajj is invalid.

Rule 175: If during Hajj-ut-Tamatu' a pilgrim forgets to wear ihram for Hajj in Makkah, it is obligatory for him, if possible, to return to Makkah. Otherwise, he must wear the ihram wherever he remembers to do so, even if he has reached Arafat, and his Hajj is valid. The same is the rule for one ignorant of the rule.

Rule 176: If a pilgrim forgets to wear the ihram for Hajj and does not remember to do so until the completion of all the rituals, his Hajj is valid. The same rule applies to one who is ignorant of the rule.

Ihram procedure

Three Obligations for Ihram:

First: Niyyah

That is, the pilgrim makes up his mind to perform what is obligatory on him by way of Umrah and Hajj to attain proximity to Allah. If he does not know all the ceremonies in detail, he must establish the intention generally. In such a case, it is obligatory that he knows what is required of him gradually, by referring to the Manual, or by checking with a learned person he trusts. A sound niyyah should cater for the following:

1. that the intention must be to attain nearness to Allah, as is the case in other acts of worship;

2. that the intention must be formed at the definite places specified before, under the heading of Meqats;

3. that the ihram is worn for Umrah or Hajj, and whether for Hajj-ut-Tamatu, Qiraan or Ifraad, if it was on behalf of someone else, such intention must be expressly formed.

However, if it was for oneself - not intending it to be for someone else - it is sufficient. It is apparent that whoever wishes to perform a pilgrimage to fulfil a vow must perform the ceremonies to accomplish the vow without any need to state expressly the intention of any of such types of pilgrimage as:

• (a) upon a vow for oneself or on behalf of another,

• (b) Hajjatul Islam,

• (c) to fulfil a vow, and

• (d) obligatory as a penalty or optional.

If the niyyah is established without determining the type of pilgrimage, the ihram will be invalid.

Rule 177: It is not necessary for the validity of niyyah to be uttered loudly or notionally. It is sufficient that it is consciously formed as is the case in other acts of worship.

Rule 178: It is not a requirement for the validity of the ihram that there should be a determination to refrain from all the prohibitions from the moment it is worn till its removal.

However, if the pilgrim was intent, from the outset of Umrat-ul-Mufradah, a on having sex with his wife before completing sa'y, or he wavered, his ihram will, evidently, be void. The same applies to masturbation, as a matter of precaution (alal ahwat). Yet, if, from the outset of wearing ihram , he was intent on refraining from such acts, but after wearing ihram, he changed his intention to committing either of them, the ihram is not vitiated.

Second: Talbiyah

That is, to utter the following: “Labbaik, Allahumma labbaik, labbaik, la sharika laka labbaik”., meaning (Here I am! at Your service, O Lord! Here I am! at Your service, You have no partner. Here I am at Your service).

It is highly recommended to add the following: “Innal hamda wanni'amata laka wal mulk, la sharika laka”. It is permissible to add “labbaik” and say, “la sharika laka labbaik”., meaning (All the praise is Yours, so is the bounty, and to You belongs the property; there is no partner to You. Here I am! at Your service).

Rule 179: Every pilgrim must learn the proper pronunciation of the words of the talbiyah and recite them correctly just as the recitation of Takbiratul ihram in prayer. This should be achieved, even if it is by following another person reciting these words. If a person does not have the proper pronunciation of the words nor is there a person whom he can follow, he is still obliged to recite the words as best he can, unless his recitation is such that it is not considered to be talbiyah.

In such a situation, he should, as a matter of precaution, recite as much as he can of it , recite the translation of the talbiyah and appoint an agent to recite it on his behalf.

Rule 180: A person who becomes dumb as a result of disease or injury should recite talbiyah as much as he can, and if he is unable to recite it, he must move his tongue and lips while he is making intention, and make gestures by fingers in tandem with the recitation. A person born dumb should move his tongue and lips as if he is reciting and make gestures by fingers as well.

Rule 181: Another person must recite talbiyah for a child not capable of rational action (ghayr mumayyiz).

Rule 182: The ihram for Hajj-ut-Tamatu', Umrat-ut-Tamatu', Hajj-ul-Ifraad or Umrat-ul-Mufradah is not complete without talbiyah.

As for Hajj-ul-Qiraan, it can be completed with talbiyah, signs, or ??? by the following ways: ??? naqs. The first by the sacrifice of a camel, the pilgrim, standing to the left of the camel, must tear off the right side of the hump of the camel letting its blood ooze out.

The second by garlanding a camel or one of the other animals round its neck with worn slippers used when going to pray. It is preferable that both the methods be used. In Hajj-ul-Qiraan it is preferable that the talbiyah be recited, even if the ihram was worn by following either of the methods.

Rule 183: Purity from urine or excrement is not a condition for the validity of the ihram. Thus, a person can wear ihram even in condition of janabah, haydh, nifas or the like.

Rule 184: For Qiraan, the position of talbiyah in ihram is that of Takbirat-ul-ihram in prayers. ihram is not complete without it. Therefore, if a person had made the intention for ihram and wore the two pieces of cloth but, before reciting the talbiyah, performed one of the acts prohibited during ihram, he had not done any wrong and he would not incur any kaffarah.

Rule 185: If a person puts ihram on via Masjidush Shajarah, it is preferable to delay the recitation of talbiyah till he reaches Bayda, which is the end of Thul Hulaifa and where the ground becomes flat. However, as a matter of caution (ihtiyat), he must recite talbiyah without delay and on reaching there should recite loudly and openly. As for women, they are not required to recite loudly.

If he proceeds by any other route, it is preferable to delay the recitation till he has walked a few steps. If a person proceeds on pilgrimage from the Holy Mosque, he can delay it till he reaches Raqtaa, a place near the Masjid-ur-Rayah, a little before Masjid-ul-Jinn.

Rule 186: The obligation is to recite talbiyah once; it is though mustahab to repeat it as many times as one possibly can. As a matter of precaution, a person performing Umrat-ut-Tamatu' must stop the recitation of talbiyah on sighting the houses of old Makkah. The point for those arriving at Makkah, via its upper approaches, from the route of Madinah is of Madniyeen. The point for those arriving via its lower approaches is Aqabat Thi Tawa.

As a matter of precaution too, those performing Umrat-ul-Mufradah must stop the recitation on entering the Haram, if they have arrived from outside Makkah. Those who have gone outside Makkah, only to wear ihram from adnal hil, should cease the recitation on sighting the Holy Ka'ba. Those performing all types of Hajj must stop the recitation at zawaal (noon) on the day of Arafat.

Rule 187: If after wearing the two pieces of cloth for ihram but before departing from the Meqat, a person entertains a doubt as to whether or not he had recited the talbiyah, he should recite it; if the doubt arises after the recitation as to whether he had recited it correctly, he should resolve that he had.

Third: Wearing ihram garments

After taking off all that which is not permitted to wear ihram, it is obligatory to wear the two pieces of ihram. Children are exempt from this rule as they can delay wearing ihram till Fakh, if they take that route.

Apparently, there is no certain way of wearing them. So, one can wear one of the pieces of cloth around the waist in whatever way he wishes and place the other piece over the shoulders, or use it as a robe. However, as a matter of precaution, the two pieces should be worn in the traditional way.

Rule 188: Most evidently (alal adhhar), wearing the two pieces of cloth is obligatory as a matter of obedience in worship, yet it is not a condition for the validity of the ihram.

Rule 189: As a matter of precaution, it is necessary that the piece of cloth worn round the waist should cover the portion from the navel to the knee; the other piece should cover both the shoulders, arms and a considerable part of the back.

As a matter obligatory precaution (al ahwat wujuban), both the pieces must be worn before the niyyah and talbiyah. If the niyyah and talbiyah precede the wearing of the ihram, the pilgrim must repeat both, after wearing the ihram, as a matter of preferential precaution (al ahwatil awla).

Rule 190: If through ignorance or oversight the ihram is worn over a shirt, the shirt must be removed immediately and the ihram is valid. Indeed, most evidently, the ihram is valid even, if the shirt was worn deliberately. However, if it is put on after wearing ihram there is no doubt that the ihram will be valid; however, the shirt must be removed from below.

Rule 191: There is no objection to having more than the two pieces of cloth in ihram at the time of wearing it, or afterwards, for protection against heat or cold or for any other reason.

Rule 192: The conditions applied to the garments of ihram are the same as those applied to clothes worn in prayers. It is necessary that they should not be made of pure silk, gold, or products of wild animals. And, as a matter of precaution, they should not be made of parts of the body of an animal whose meat is forbidden. Both the pieces must be tahir (clean, not najis).

Rule 193: As a matter of precaution, the garment worn round the waist be of a quality capable of concealing the body, not a revealing one. This is not a must for the garment used round the shoulders.

Rule 194: As a matter of optional precaution (al ahwatil awla), both the pieces must be of textile, and not of leather, for example.

Rule 195: The obligation to wear the two pieces round the waist and the shoulders is confined to males only and does not apply to females who may wear as ihram their usual clothes, provided that they comply with the conditions stated above.

Rule 196: Although forbidding the wearing of silk is generally confined to males, it, as a matter of precaution, also applies to females insofar as ihram is concerned, in that they should refrain from wearing anything made of pure silk throughout the period of ihram. The only exception is in the case of necessity, as for protection from cold or heat.

Rule 197: If either or both garments worn for ihram become najis, it or they, as a matter of precaution, must be changed or rendered tahir as soon as possible.

Rule 198: It is not obligatory to have the cloths of ihram on all the time. There is no objection to its removal, whether necessary to do so or not. Nor is there any objection to changing them, provided the other pair complies with the conditions stated above.