Alhassanain(p) Network for Heritage and Islamic Thought

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.