Alhassanain(p) Network for Heritage and Islamic Thought

Importance of Hajj in Islam

Hajj is one of most important pillars of Islam and it is one of greatest religious duties.

Holy Qur’an says in a short and meaningful sentence:

وَ لِلّه عَلَى النّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطاعَ اِلَیْهِ سَبیلاً.

It is on people for the sake of Allah to perform Hajj of his house, anyone who is able to undertake the journey to him. (2:196)

And it says below this verse:

وَ مَنْ کَفَرَ فَاِنَّ اللّهَ غَنِىٌّ عَنِ الْعالَمینَ

And anyone who disbelieves (and renounces Hajj, has impaired himself), Allah is not in need of any of his created ones in the worlds.”(3:97)

The sentence “It is on people for the sake of Allah …” adding the definition of “disbelieves” (infidelity) for people who renounce the obligatory Hajj. This clears shows it’s extraordinary importance in Islam.

It is interesting that in the interpretation of the holy verse:

وَ مَنْ کانَ فى هذِهِ اَعْمى فَهُوَفِى الاْخِرَةِ اَعْمى وَ اَضَلُّ سَبیلاً.

And anyone who had been blind (from seeing Allah) in this world, will be blind in hereafter and more deviant from the path”. (17:72)

It has been quoted from Imam Sadiq (a.s.) that one of the meanings of the verse is that a person who postpones his obligatory Hajj continuously until his death arrives (he will be blind in hereafter).1  

It has been mentioned in another Hadith: “Anyone who renounces his obligatory Hajj without any excuse will be re awoken as Jew or Christian”

We read in a Hadith from Imam Sadiq (a.s.): “Persons who perform Hajj and Umrah are guests of Allah. He will grant them their wishes and any prayer that they recite will be accepted. And if they pray for intercession about a person it will be accepted … and if they die in this way Allah will forgive all of their sins”.

Also, we read in another Hadith that:

اِنَّ الْحَجَّ المَبْرُورَ لا یَعْدِلُهُ شَىءٌ وَ لا جَزاءَلَهُ اِلاَّ الجَنَّة.

Nothing compares with the accepted Hajj and it has no reward other than heaven!”

وَ اَنَّ الْحاجَّ یَکُونُ کَیَوم وَلَدَتْهُ اُمُّه.

A Person who performs Hajj purifies himself from sins like the day that he was born”.

And this is the greatest gift, and the best honor and the highest reward.

Footnote

1. This Hadith and future ones have been quoted by the late Mohaghegh Yazdi in “al-Urwat al-Wusqa” in the book of Hajj and the late Sheikh Hurr Ameli and other great scholars in the book “Wasael al-Shi’aa” and other famous Hadith books.

Secrets of Hajj

Undoubtedly, there are great rewards as mentioned above. However there are also harsh penalties that have been mentioned, in holy Qur’an and hadeeth, for renouncing the Hajj. This is because of the secrets and important philosophies that this great Islamic worship has.

The holy Qur’an says in a short and meaningful sentence about Hajj that:

لِیَشْهَدُوا مَنافِعَ لَهُم

(Encourage people to perform Hajj) That they may witness advantages for them (22:28)

These benefits are so much and have been pointed to them in hadith of Ma’soomin (infallibles) (a.s.), for instance:

1 Culturing the souls, purifying of ethics and strengthening the bases of virtue and purity. The sentence which had been mentioned in above Ahadith, stating that an accepted Hajj causes a person to exit his sins like the day that he was born, is a clear proof for influence of Hajj on purity of heart and happiness of the souls and removing the effects of sins of a lifetime. This great moral and intellectual journey benefits the pilgrims of Bait Allah al-Haraam (sacred house of Allah).

One may note carefully to the secrets of acts and rites that they perform, in order that each step that they go through is a step to Allah this great and meaningful worship becomes like a “rebirth” for them.

Those who perform this great spiritual worship by noticing to its secrets and with extreme purity of intention feel its deep effects on their soul until the end of life, and whenever they remember the memories of this spiritual journey and its full of spirituality, happiness and purity they feel a new and fresh soul is being blown in them (this is the teaching and moral effect of Hajj).

2 “Political effects” which are available beside the teaching effects of Hajj are very Important; because Hajj, if performed as Islam has ordered and Prophet Abraham has invited people of the world to do, causes to increase the honor of Muslims and strengthen the basis of religion and causes the unity of the word and power and respect against enemies and announcing the avoidance of polytheists of the world.

This great divine assembly which takes place beside the house of Allah gives the best opportunity to Muslims for reviving their powers, and neutralizing the plans of enemies of Islam.

But unfortunately, some of Muslims are unaware of political philosophy of Hajj, as they do not reach to the depth of its moral philosophy. They suffice only to the appearances and are unaware of the soul of this great worship. A politician once commented: “Woe betide Muslims if they do not understand the meaning of Hajj, and woe betide enemies of Islam if Muslims understand the meaning of Hajj!”

3 “Scientific and cultural effects” are other important effects of Hajj which had been pointed to us in hadith of infallibles (a.s.), Effects and signs of prophet of Islam (s.a.) and infallible Imams (a.s.) can be seen in any place of Mecca and Medina and stations of Hajj.

The presence of great Islamic scientists from all countries, consisting of great religious scholars, masters of other fields, orators and writers, amongst those who are attending Hajj every year, give an opportunity to exchange information and knowledge in all religious and scientific fields to all Muslims of the world. Moreover a good amount of information about the conditions of Muslims can be achieved. This information can help in alleviating the conditions of Muslims.

4 “Economical philosophy” has been also considered in Islamic books as one of secrets and purposes of Hajj. Some people may be wondering on how Hajj can be related to economical matters?

However we notice that today, the most important problem of most Muslims is their economical dependence to enemies of Islam, and if it is possible to establish meetings and seminars by economists of the world of Islam, to free Muslims from domination of others in this issue, the importance of this matter becomes clear.1

Hajj has important secrets as above, which can be further explained in separate topics and taught to all Muslims especially the younger generation.

Footnote

1. These four philosophies have been quoted in a Hadith from Imam Ali ibn Mousa al-Reza (a.s.) (Wasael al-Shi’aa, vol. 8, page 7, Hadith 15)

Conditions of Necessity of Hajj

Article 1

Hajj is obligated to be performed, by a Muslim, once in a lifetime. One must be;

1- An adult

2- Sane

3- Having provisions for the journey e.g. Transporation, accomodation food cost

4- Having the permission to travel and not having any difficulty in the way, like fear of life, assets or honor.

5- Having physical abilities for performing the acts of Hajj.

6- Having enough time for reaching Mecca and performing the acts.

7 Having enough savings to support the cost of living of family members left behind and any other person under the pilgrim’s charge, when the pilgrim goes for Hajj.

8- Having a job or business that the pilgrim can resume after returning from Hajj. Pilgrim should be able to be financially able for day to day expenses for himself and those who are under his support e.g. family

Article 2

Hajj is obligatory for a person when he has enough money for buying a house. However if the needs are not being sufficed without owning a house; but if the person can live in a rental house or Waqf (inalienable religious endowment) house, then the person can perform Hajj by having that kind of house.

Article 3

Whenever a person does not have enough money for going to Mecca, but another person gives him the money for performing Hajj and also this person pays the costs of his family during this pilgrimage, then Hajj is obligatory for him. Even he has debts or does not have a job or business for paying the costs of living.

Accepting such a gift is obligatory; unless that person puts him under severe moral obligation by accepting this gift or there is a loss or intolerable hardness in accepting that gift.

Article 4

A Person who has been employed for serving in the journey of Hajj as the religious leader or manager or deputy of caravan or member of the staff or physician and nurse or disciplinary agent or bank authority or any other occupation, and has performed Hajj in this way, it is considered as an obligatory Hajj, on one condition that the costs of living of the family or dependants has been provided during the journey; but accepting such an employment is not obligatory.

Article 5

A person who can perform Hajj by borrowing money is not able to perform Hajj, even if he can pay later his whole debt at once or by installments, unless he has assets that can pay his debt from them easily.

Article 6

It is not permitted to perform Hajj by Haraam (illegally acquired) money or the money from which Khums has not been paid. If the money for Ihram clothing and Tawaf and Sa’y or payment for sacrifice or the cost of camp and floor covering that the pilgrim stays on t in Arafat and Mena is Haraam, then his Hajj is invalidated as a precaution.

Article 7

Whenever a person registers for Hajj and thereafter dies or his physical ability is greatly reduced and he is not able to perform the Hajj any more, and in condition of his death, the receipt of registration belongs to his heirs, on the condition that he had not been able to perform Hajj in a way other than registration.

Article 8

The money that is given for registration has no Khums, if it is from the income of the same year.

Mustahab Hajj

Article 9

It is Mustahab (recommended) for persons who are not able to perform Hajj or do not have other conditions or have performed obligatory Hajj, to perform Hajj and it is Mustahab to perform it every year. But if due to extreme congestion of Hajjis there is a interruption for people who have not performed their obligatory Hajj yet, then it is preferred not to perform Mustahab Hajj.

It is also preferred to give turns to persons who have not performed obligatory Hajj and want to perform for the first time; but if (assumably) the house of Allah has enough places remaining for Hajjis for one year then it is obligatory for the religious governor to send groups of people for performing Hajj even if they have already performed their obligatory Hajj.

Article 10

Permission of the husband is not necessary for the wife to perform obligatory Hajj, but the permission is necessary when wife wants to perform Mustahab Hajj. Also if Mustahab Hajj is bringing hardship and hurt to father or mother then there is a problem.

Hajj by Proxy

Article 11

It is permitted to deputize a person for performing obligatory or Mustahab Hajj on behalf of a dead person, but it is only permitted in Mustahab Hajj for a person who is alive.

However for those who have been able to perform Hajj and had not performed so because of carelessness and now that they are not able to perform Hajj according to their oldness, illness or inability, in this condition it is obligatory for them to take a proxy; but if when a person has financial ability in the time that has no more physical ability or the way is not open for him, then Hajj is not obligatory for him, also taking a proxy is not obligatory, even during lifetime or after the death.

Article 12

A woman could be a proxy on behalf of a man and vice versa, and each of them should observe their own duties in this kind of Hajj; if the proxy is a woman then she should perform duties that is ascribed for women and if the proxy is a man then he should perform duties ascribed for men, but it is better for women to be proxies of women and for men to be proxies of men.

Article 13

It is not permitted for a person, on whom Hajj is obligatory for him/her to be someone else’s proxy; but if this person performs this act, the Hajj is correct for other person who has deputized him/her although the person has performed a sin. A person who is not able by himself/herself can be someone’s proxy, but does not gain the ability by reaching Mecca in this way.

Article 14

Whenever a person is deputized for performing Hajj and the year of pilgrimage has not been specified then he/she should perform Hajj in the first year.

Article 15

It is permitted to take a proxy for performing obligatory Hajj in behalf of a dead person from “Miqat” and the money of this act subtracted from the main inheritance. However if the heir agrees then it is permitted to take a proxy for performing Hajj from the city (the city which dead person had lived in) but the margin of costs between Hajj from Miqat and city can only be paid by the adult heirs.

Article 16

The “Proxy” should know the issues and rituals of Hajj, but it is not necessary that he/she has performed Hajj before. People such as servants of a caravan or alike who know from the beginning that they cannot meet Mash’ar voluntarily cannot accept to be a proxy.

Hajj of Nazr (an offering; to make a spiritual vow)

Article 17

Whenever a sane and adult person performs Nazr (make a spiritual vow) purposely and by free will for performing Hajj, then Hajj is obligatory for that person. But the Nazr of a wife, if it has a contradiction with her rights, is not permitted without the permission of her husband, and if it has no such contradiction then it is in order.

Article 18

Whenever a person does Nazr for performing Hajj and does not specify a time for that, then this person can delay. However if he/she had specified the time, then it is obligatory for him/her to perform Hajj in that specific time and if the person does not perform that purposely he/she should pay its compensation and perform it in another time as a precaution.

Article 19

Whenever a person does Nazr for performing Hajj on the condition of achieving a goal and this person dies before achieving that goal, then Ghazaa (performing an act in a time other than its proper time for compensation) of Nazr is not necessary. But if he/she dies after achieving that goal then his/her heirs should perform Ghazaa of that Nazr in behalf of that dead person, or take a proxy for him, and as a precaution it is better to subtract the amount of money for this act from the main inheritance, with the satisfaction of all heir if they are all adults.

Kinds of Hajj

Article 20

Hajj can be performed in three ways: “Hajj al-Tamattu’”, “Hajj al-Qiran” (Hajj al-Qiran involves combining Umrah and Hajj, with only one Ihram for both) and “Hajj al-Ifrad” (Hajj al-Ifrad involves performing Hajj only. A sacrificial animal is not obligatory when performing Hajj al-Ifrad).

“Hajj al-Tamattu’” is to be performed by people who live forty-eight miles (approximately seventy-seven kilometers) or more from Mecca and the second and the third ways are for the people who live in great Mecca or in a place closer than this distance.

Article 21

Whenever a person who lives in Mecca travels out of Mecca and returns to the city, then this person can perform Hajj al-Tamattu’, Hajj al-Qiran or Hajj al-Ifrad.

Whenever a person who belongs to a place beyond the distance specified, lives in Mecca for more than two years then he/she should act as the people of Mecca, even if this person had been able to perform Hajj or has gained this ability after staying in the town, and even if he/she had stayed in Mecca for a lifetime or for a limited time.

Article 22

According to the fact that most of Muslims in the world should perform Hajj al-Tamattu’, then rulings which have been mentioned in these rites are for performing Hajj al-Tamattu’.

Framework of Hajj al-Tamattu’

Article 23

The summary of Hajj al-Tamattu’ is as follows:

1- Umrah al-Tamattu’

Umrah al-Tamattu’ should only be performed in the months of Hajj (which are Shawwal, Dhu’l-Qa’dah and Dhu’l-Hijjah) and the following acts are obligatory in performing that:

1- Wearing Ihram from Mecca with the intention of Umrah al-Tamattu’.

2- Doing the Tawaf of Ka’ba seven times

3- Performing two Rak’ats of prayer of Tawaf behind the Maqam (station) of Ibrahim.

4- Sa’y –The shuttling between Safa and Marwah seven times

5- Taqsir which means cutting the hair and nail but pilgrim should not suffice in cutting only the nail.

When the Hajji comes out of the Ihram after performing these five acts the things and acts that had been Haraam for him/her because of Ihram, now becomes Halaal.

2- Hajj al-Tamattu’

Hajj al-Tamattu’ consists of following acts:

1- Wearing Ihram from Mecca.

2- Wuquf that means staying in Arafat from noon until sunset of the day nine of Dhu’l-Hijjah.

3- Wuquf in Mash’ar al-Haraam and staying in there from dawn to sunrise of the day of Eid al-Qurban.

4- Going to Mena (Mina) and performing Ramy al-Jamarah al-Aqaba (throwing seven pebbles at the place, which is allocated at the end of Mena that is called “al-Jamarah al-Aqaba or al-Jamarah al-Quswa).

5- Giving a sacrifice in Mena on the day of Eid (tenth of Dhu’l-Hijjah).

6- Taqsir. That means shaving the head or cutting a piece of hair or nail.

7- Tawaf of Ka’ba (this Tawaf is called Tawaf of pilgrimage).

8- Performing two Rak’ats of prayer of Tawaf.

9- Sa’y –The shuttling between Safa and Marwah seven times

When these acts had been performed then fragrance becomes Halaal for the pilgrim.

10- Performing another Tawaf around Ka’ba (this Tawaf is called Tawaf of Nisa’).

11- Performing Two Rak’ats of prayer of Tawaf of Nisa’.

By performing these two acts the spouse also becomes Halaal for the pilgrim.

12- Returning to Mena and spending the eleventh and the twelfth nights (and in some conditions the thirteenth night) in there.

13- Performing Triple Ramy al-Jamarat (throwing seven pebbles to each of three places, which are situated in Mena) in the eleventh and the twelfth days.

And by performing these acts, the pilgrim can return to Mecca and his/her Hajj is completed.

These were the five acts of Umrah al-Tamattu’, and thirteen acts of Hajj al-Tamattu’ The details will be explained in next discussions.

Framework of Hajj al-Ifrad

Hajj al-Ifrad is similar to Hajj al-Tamattu’ with a difference that while there is a Qurban (sacrifice) in Hajj al-Tamattu’ the same is not performed in Hajj al-Ifrad.

However it is Mustahab to do so and Umrah is performed after Hajj unlike Umrah al-Tamattu’ that is performed before that.

We abstain from explaining Hajj al-Qiran because it is not performed these days.

Conditions of Hajj al-Tamattu’

Article 24

There are five conditions in Hajj al-Tamattu’:

1- Niyyah (Intention) which is that the pilgrim should intend to perform “Hajj al-Tamattu’” for Allah, therefore if this person intends to perform some other type of Hajj or has some doubt about performing “Hajj al-Tamattu’” or other type of Hajj or he/she does not have pure intention for Hajj, then his/her Hajj is not correct.

2- Both “Umrah” and “Hajj” should be performed in months of Hajj (Shawwal, Dhu’l-Qa’dah and Dhu’l-Hijjah), therefore it is not enough that a pilgrim performs all of Umrah or a part of it before the month of Shawwal.

3- A pilgrim should perform both “Umrah al-Tamattu”’ and “its Hajj” in one year, if he/she performs one of them in this year, and the next one in another year (even in the months of Hajj), then this Hajj is not correct.

4- As it was mentioned before, Ihram of “Hajj al-Tamattu’” should be worn from Mecca.. There is no difference between different places or regions of Mecca. it can be worn from a house, mosque, or even in a street, but the best place for wearing Ihram is in “Masjid al-Haraam”.

5- If “Hajj al-Tamattu’” is to be performed by proxy, then both “Umrah” and “Hajj” should be performed by the same person and it is not enough that a person performs Umrah and another one performs Hajj.

Article 25

As an obligatory precaution, the pilgrim should not leave Mecca after performing “Umrah al-Tamattu”’ until the time of Hajj commences and he/she performs Hajj. Unless there is a special necessity or need that in this case as obligatory precaution the pilgrim should wear Ihram with the intention of Hajj and leave Mecca with Ihram and remain in that state in return, until he/she performs the rites of Hajj; but if wearing Ihram causes this person severe hardness then he/she can renounce that act. Then there is no difference in this ruling between obligatory and Mustahab Hajj.

Article 26

The rule of prohibition of leaving Mecca is for people who have performed Umrah al-Tamattu’ and want to travel a far distance. Therefore going to a distance one or two parasang (each parasang is approximately 5.6 km) far from Mecca is not prohibited and people who live out of Mecca can return to their homes after performing Umrah.

Article 27

Today, Mecca has advanced to a big city, but all that is called Mecca has the rulings of Mecca , like Masjid al-Haraam that has advanced and expanded. but all of that is within the rulings of Masjid al-Haraam.

Article 28

Whenever a pilgrim goes out of Mecca after performing Umrah without Ihram and passes the Miqats, then in return he/she should become Muhrim (a person who is in state of Ihram) from Mecca and perform Umrah, unless his/her return is on the same month that he/she has leaved Mecca (for

instance, a pilgrim has leaved in Dhu’l-Qa’dah and has returned in Dhu’l-Qa’dah).

Article 29

A person who has a duty to perform Hajj al-Tamattu’ cannot return to Hajj al-Ifrad or Hajj al-Qiran, unless there is not enough time available in the way that this person cannot finish Umrah and join Hajj. In this case, the pilgrim can leave “Hajj al-Tamattu’” and make intention for Hajj al-Ifrad or Hajj al-Qiran, and performs the duties of Hajj and after finishing Hajj performs Umrah al-Mufradah (similar to other persons who perform Hajj al-Qiran and Ifrad).

The purpose of not having enough time is that pilgrims cannot perform Wuquf in Arafat from noon until the sunset of the day of Arafat.

Article 30

A woman who has menstruation and cannot perform Tawaf and the prayer of Tawaf, , before the time of Hajj (and Wuquf to Arafa), Therefore she should make intention of Hajj al-Ifrad and go with that Ihram to Arafat and perform the rites of Hajj, and perform the tawafs of Hajj and prayers of tawaf.

After returning to Mecca and becoming clean, she should go to Masjid al-Tan’eem for performing “Umrah al-Mufradah” after finishing Hajj and becomes Muhrim from that place and perform acts of Umrah al-Mufradah. It is better to perform Tawaf al-Nisa’ as a precaution.

Article 31

There is no problem for women, to prevent their menstruation by using pills or such, in order to perform the rites of Hajj al-Tamattu’ like Tawaf and prayer of Tawaf in the state of being clean.

Miqats (stated places) of Ihram (preparing to perform Hajj)

Article 32

Miqat is a place which pilgrims should wear Ihram and from there go for Hajj or Umrah. They should not pass these places without Ihram.

Article 33

Miqats of Ihram are ten places of which five of them are the main ones.

Article 34

1) Masjid al-Shajarah

Masjid al-Shajarah is located beside Medina, and today it is known as “Abar Ali”. All persons who want to perform Hajj from Medina should become Muhrim from this place, and it is not permitted to delay in this act and for example becomes Muhrim from Juhfah, which is located in the middle of the way of Mecca to Medina, unless ill or weak people or other persons who have other problems.

Article 35

It is not obligatory to wear Ihram from inside the mosque and it is possible to perform this act beside the mosque, and there is no difference between old mosque and this new one which has been expanded so much, therefore women who are in their menstrual period can wear Ihram outside of the mosque.

Article 36

2) Juhfah

Juhfah is a place in the middle of the distance between Medina and Mecca, 150 km from Mecca, which is some distance from the main road, and this is the Miqat of people who come for Hajj from Egypt, north of Africa, Syria, Jordan and Lebanon (road trip), also all persons who are passing from this way.

Article 37

Muslims from Iran and other places who enter the airport of Jeddah by airplane and do not want to go to medina can go to Juhfah, and become Muhrim there and then go to Mecca.

Article 38

There is a mosque in Juhfah, from where it is possible to wear Ihram from inside or outside of that mosque. But it is better to wear Ihram from inside the mosque.

Article 39

3) Wadi Aqeeq

Wadi Aqeeq is a place located in north east of Mecca approximately 94 km from the city and that is the Miqat for people of “Iraq” and “Najd”, and all people who are passing from that way can become Muhrim from there. This Miqat has three sections; section one is called “Maslakh”, and second

one is called “Qumrah” and the third one is called “Dhat Irq” (also Zaat Irq) and although it is better to wear Ihram from “Maslakh”, which is the first section, it is permitted to become Muhrim from any of these three sections.

Article 40

4- Qarn al-Manazil

Qarn al-Manazil is a place located near “Ta’if” which is about 94 km from Mecca and this is the Miqat for people from there or those who pass from that way. Also all people who enter Jeddah can go to that place and become Muhrim from there.

Article 41

5- Yalamlam

“Yalamlam” is the name of a hill in southern regions of Mecca (about 84 km from Mecca) and this is the Miqat of those who come from the south parts of Arabian Peninsula like Yemen to Mecca, also all people who pass that way can become Muhrim in there.

There are five main Miqats.

Article 42

6- The City of Mecca

“Mecca” is the Miqat for “hajj al-Tamattu’”; it means that pilgrims wear Ihram for performing Hajj, in which its first act is going to “Arafat”, after performing Umrah from the city of Mecca.

Article 43 There is no difference between places of Mecca and the pilgrim can become Muhrim from any place of this city, even places that have been added to Mecca today during the advancements of city in the past years. But the place should not be out of the zone of Haram as an obligatory precaution; For example, today Mecca has been expanded and has gone beyond Masjid al-Tan’eem, which is the closest boundary of Haram, and if a person becomes Muhrim from that place which is out of boundaries of Haram, this act is not free of problem and the best place is Masjid al-Haraam.

Article 44

7- House of the Pilgrim

Miqat for persons whose houses are closer to Mecca than the Miqat, then their own houses can be their Miqat. However, it is permitted and also better than they go to one of those first quintet Miqats and become Muhrim from those places.

Article 45

8- Ji’irranah

“Ji’irranah” is a place at the end of Haram between Ta’if and Mecca, and people of Mecca and those who have lived there for two years of more, should wear Ihram from this place as an obligatory precaution.

Article 46

9- Parallel places to one of Miqats

Those who do not pass Miqats should become Muhrim whenever they reach a place parallel to one of the Miqat and it is not necessary to go to one of first quintet Miqats, and if they pass two places parallel to two of Miqats, they should wear Ihram in the first place that is parallel to the first Miqat.

Article 47

When the pilgrim surely knows the location of the place parallel to Miqat or he/she asks the location from informed people, it is enough for wearing Ihram from that place. But if he/she has doubt about this matter and there is no way of finding the correct answer, then it is better that he/she performs Nazr of Ihram before reaching that place and becomes Muhrim from there.

Article 48

Whenever a pilgrim is passing from a direction in which there is no place parallel to one of Miqats, then he/she should go to one of Miqats and become Muhrim from there as a precaution; and if this not possible, then he should become Muhrim from a place where there is a possibility of being parallel to one of Miqats, in his/her opinion, and then renew his/her Ihram after reaching the closest point to Haram (around Mecca). This means that the pilgrim makes the intention again and says “Labbayk”.

Article 47

There is no difference between places, which are parallel to Miqats in being in the desert, sea or air. Therefore, if the pilgrim passes one place parallel to one of Miqats in airplane, then he/she should become Muhrim from that place and immediately says “Labbayk” (and ruling for the matter is that the pilgrim is under a roof in this condition, will be mentioned later).

Article 50

10- Adni al-Hal

“Adni al-Hal” means the first point out of Haram, and this is the Miqat of those who perform Umrah al-Mufradah (consisting of Umrah of Hajj al-Qiran and Ifrad or Umrah al-Mufradah, which is possible to perform in any time of the year).

Article 51

It is better for a pilgrim to wear Ihram from one of these three places, “Hudaybiyah” or “Ji’irranah” or “Tan’eem” which are famous among people of Mecca for Umrah al-Mufradah .It is easier for those who want to perform Umrah al-Mufradah after Hajj to go to Masjid al-Tan’eem, (which is about 80 km from Masjid al-Haraam and today has been become as a part of the city of Mecca) and become Muhrim from that place.

Article 52

Those who are going to Mecca for performing Umrah al-Mufradah from Jeddah should become Muhrim from “Hudaybiyah” (which is about 17 km from Mecca and is the farthest boundary of Haram).

Article 53

It is better that Ihram of Umrah al-Mufradah also perform from one of first quintet Miqats (Masjid al-Shajarah, Juhfah, Qarn al-Manazil, Wadi Aqeeq and Yalamlam). Therefore, it is better that those who intend to perform Umrah al-Mufradah and went to Medina before, become Muhrim from Masjid al-Shajarah or at least Juhfah.

Article 54

Briefly, sequence of Miqats is as follows:

1- Miqat of “Umrah of Hajj al-Tamattu’” is one of first quintet Miqats, if the Hajj is obligatory or Mustahab.

2- Miqat of “Hajj al-Tamattu’” is Mecca.

3- Miqat of “Hajj al-Ifrad or Qiran” is one of quintet Miqats.

4- Miqat of “Umrah al-Mufradah” is Adni al-Hal; it means the first point that is out of Haram of Mecca (like Tan’eem, Ji’irranah or Hudaybiyah).

5- Miqat of those whom their own houses are after Miqats is that their houses can become Muhrim from there for Umrah al-Tamattu’ or Hajj al-Ifrad and Qiran, but it is better that they also become Muhrim from one of quintet Miqats.

Rulings of Miqats

Article 55

Wearing Ihram before Miqat is not permitted, as it is Haraam to pass Miqat without Ihram. Pilgrims should only become Muhrim in Miqats, except on two conditions:

1- When the pilgrim performs Nazr for becoming Muhrim before Miqat, it is necessary to fulfill his/her Nazr from anywhere, and not necessary to renew Ihram in Miqat. Accordingly, when a person has doubt in Miqat or places parallel to that, he/she can perform “Nazr of Ihram” before reaching the doubtful place and become Muhrim from there and there is no difference between obligatory and Mustahab Hajj. Also Nazr of woman has no problem if it does not cause disturbance for her husband.

2- A person who wants to perform Umrah of month of Rajab and has a fear that month ends before he/she can reach the Miqat, can become Muhrim before Miqat. It is permitted for him in order not to lose the superiority and benefit of Umrah of month of Rajab.

Article 56

Reaching the Miqat should be proved by certainty, or confidence or popularity among people of the region, or at least by the testimony of an impartial person. It is not permitted to wear Ihram in doubt (except by performing Nazr in the way that mentioned in past article).

Article 57

It is not permitted for a person to pass Miqat without Ihram unless there is another Miqat in the way that in this case Ihram from the second Miqat is correct, although it is better to become Muhrim from the first Miqat as an obligatory precaution.

Article 58

Whenever a person passes Miqat without Ihram deliberately and with awareness, then he/she should return to Miqat and become Muhrim, and if it is not possible for him/her to return then his/her Hajj is invalidated and should perform it the next year.

Article 59

Whenever a pilgrim passes Miqat because of ignorance or forgetfulness, when he/she remembers, should wear Ihram wherever he/she is. If the place is out of Haram and if he/she has entered Haram then should go out of Haram (for instance Tan’eem) and wear Ihram and if a person cannot go out of Haram should wear Ihram from the place.

Article 60

Whenever a woman is in her menstrual period and thinks that it is not permitted for her to wear Ihram and does not wear it in Miqat, then she should return to Miqat if she can and become Muhrim. If she cannot return to Miqat, then she should go out of Haram and if that is not also possible she should wear Ihram from the place that she is in, and her Hajj and Umrah is correct.

Article 61

As it has been mentioned before, Ihram for Hajj al-Tamattu’ is performed from Mecca. Now if a pilgrim goes to “Arafat” without Ihram because of ignorance or forgetfulness, then he/she should return to Mecca, if it possible, and if it is not he/she should become Muhrim in “Arafat”, “Mash’ar” or “Mena” (before Ramy al-Jamarat and sacrificing), and if he/she remembers after Ramy al-Jamarat or sacrificing, then the time of Ihram has passed and the Hajj is correct.

Article 62

Whenever a person renounces Ihram because of ignorance or forgetfulness and remembers after finishing the acts, then his/her acts are correct if it happens in Umrah al-Tamattu’ or Hajj or Umrah al-Mufradah.