The Rites of Hajj, Practical Treatise and Rules

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The Rites of Hajj, Practical Treatise and Rules Author:
Translator: Bahador Shirazian
Publisher: www.al-islam.org
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The Rites of Hajj, Practical Treatise and Rules
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The Rites of Hajj, Practical Treatise and Rules

The Rites of Hajj, Practical Treatise and Rules

Author:
Publisher: www.al-islam.org
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notice:
This book is taken from www.al-islam.org, edited, corrected some mistakes specially in arabic texts and put in several formats for better use
.


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Staying the Night in Mena (Baytuta in Mena)

Article 332

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

Article 333

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

Article 334

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

Article 335

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

Article 336

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

Article 337

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

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

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

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

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

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

Article 338

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

Article 339

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

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

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

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

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

Article 340

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

Ramy al-Jamarat in the Eleventh and Twelfth Days

Article 341

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

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

Article 342

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

Article 343

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

Article 344

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

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

Article 345

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

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

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

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

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

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

Article 346

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

Miscellaneous Issues of Hajj

Article 347

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

Article 348

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

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

Article 349

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

Article 350

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

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

Article 351

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

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

Article 352

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

Umrah al-Mufradah

Article 353

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

“اَلْعُمرَةُ کَفّارَةٌ لِکُلِّ ذَنْب”

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

Article 354

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

Article 355

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

Article 356

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

Article 357

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

Article 358

There are seven acts for Umrah al-Mufradah:

1- Ihram from Miqat.

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

3- The prayer of Tawaf.

4- Sa’y of Safa and Marwah.

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

6- Tawaf of Nisa’.

7- The prayer of Tawaf of Nisa’.

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

Article 359

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

Article 360

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

Important Issues That May Happen in Hajj and Umrah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah Willing.

The Rites and Mustahab Acts of Hajj and Umrah

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

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

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

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

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

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

اَللَّهُمَّ احفَظْنى وَ احْفَظْ مَا

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

Mustahab acts of Ihram

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

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

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

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

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

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

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

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

اللَّهُمَّ إنَّی أسألُکَ أنْ

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

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

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

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

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

And it is Mustahab to say after that:

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

And it is also good to say these sentences:

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

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

1- When awaking from the sleep.

2- After each obligatory and Mustahab prayer.

3- When reaching other pilgrims who are ride.

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

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

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

Makrooh (Disliked) acts of Ihram

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

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

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

4- Wearing striped clothing of Ihram.

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

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

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

Mustahab Acts of Entering the Haram

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

One should recite this prayer while entering the Haram:

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

Mustahab Acts of Entering the Great Mecca

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

Processof Ihram

As it is said before, the first act of Umrah and Hajj is “Ihram” and obligatory acts of Ihram are three things as follows:

Article 63

First: Niyyah (Intention)

Making intention of Ihram as in the way that the pilgrim should intend not to perform the acts (that will be mentioned later) and consider them as Haraam for himself/herself and performs the acts of Umrah or Hajj after that, and by considering that meaning it is enough to say by words or in his/her heart:

“I wear Ihram for Umrah al-Tamattu’ for obligatory (or Mustahab) Hajj for myself (or in behalf of a person whom I am his/her proxy) for closeness to Allah (قربة الی الله)” and the purpose of saying I wear Ihram is to prohibiting himself/herself from the acts (which will be mention later).

And the pilgrim says for Ihram of Hajj: “I wear Ihram for obligatory Hajj for closeness to Allah (قربة الی الله)” and in Umrah al-Mufradah: “I wear Ihram for Umrah al-Mufradah for closeness to Allah (قربة الی الله)”.

Article 64

It is not necessary to utter the intention but it is enough to have this intention in the heart, but it is better to express the intention by word adding this to the internal intention.

Article 65

The purpose of intending for closeness to Allah is intending to satisfy Allah and being close to his pure essence. The pilgrim should have the intention of performing the rites of Umrah or Hajj in that state and it is better to define from the beginning that he/she has the intention of performing Umrah or Hajj. For example “Hajjat al-Islam” which means obligatory Hajj because of gaining the ability of performing Hajj or “Mustahab Hajj” or “Hajj of Nazr” or “Hajj by proxy”, but it is also permitted to make intention for Ihram intending to define the type of act later.

Article 66

If after making intention of Ihram, and prohibiting himself/herself from the acts which are Haraam for Muhrim, the pilgrims intends to perform some of those acts (for example, he/she is in travel at that moment and is sitting under the roof of car or airplane unnecessarily), then it is not free of problem for his/her Ihram.

Article 67

Knowing the details of Haraam acts is not necessary and it is enough to know them as a whole.

Article 68

Second: Saying Labbayk

It is obligatory to say the “quadruple Labbayks” during Ihram with correct Arabic accent and it should be as follows as obligatory precaution:

لَبّیْکَ اللّهُمَّ لَبَّیْکَ، لَبَّیْکَ لا شَریکَ لَکَ لَبَّیْکَ، اِنَّالْحَمْدَ و النِّعْمَةَ لَکَ وَ الْمـُلْکَ، لا شَریکَ لَکَ.

Allah! I comply (and obey) you, again I comply to you, and one more time I obey you, there is no partner for you, I comply to you, solely you deserve all praise and grace and sovereignty are exclusive to you, there is no partner for you!”

It is better to abstain adding other expressions, except those that will be mentioned in Mustahab acts later.

Article 69

If the pilgrim cannot express these word with correct Arabic accent, it is enough that another person says them articulately for him/her and the pilgrim recites them after that person, and if he/she cannot pronounce correctly he/she should say as much as he/she can and express also its meaning as a precaution and a person who has the ability of pronouncing correctly, can say the words in behalf of that pilgrim, too.

Article 70

It is obligatory to say Labbayk during Ihram only once (in the way that mentioned before) and after that it is Mustahab to repeat that in different conditions as much as possible. E.g. while getting in and leaving a car, passing low and high lands, after awakening and after prayers It is better that men recite these words with a loud voice.

Article 71

It is obligatory that the pilgrim recites Labbayk when he/she sees the houses of Mecca during Ihram of Umrah al-Tamattu’, and at the noon of the day of Arafa during Ihram of Hajj, and at the time of seeing Kaa’ba in Umrah al-Mufradah. If the pilgrim has gone out of Mecca for Ihram, and if he/she is coming to Mecca from out of the city should stop and say Labbayk when he/she is entering the region of Haram.

Article 72

A pilgrim that is unable to speak, can point with his/her hand instead of saying “Labbayk” and moves his/her tongue as normal and it is better that another person says Labbayk in behalf of that pilgrim, but it is not obligatory.

Article 73

Children also can become Muhrim for Umrah or Hajj, and if they can distinguish between good and evil they can say “Labbayk” with the intention (Niyyah), and if they do cannot differentiate, then a person makes the intention and says Labbayk on behalf of them .Whenever a person is unconscious in Miqat, it is possible to make the intention and say Labbayk on behalf of him/her.

Article 74

Twenty-five acts, which are Haraam for Muhrim, are not Haraam for him/her before saying “Labbayk” even if he/she has made the intention and has worn the clothing of Ihram. Therefore, there is no punishment if the pilgrim performs one of the acts that are Haraam for Muhrim before saying Labbayk; in fact, “Labbayk” is like “Allahu Akbar” at the beginning of the prayer that a Muhrim does not enter the state of prayer before saying that, and whenever a pilgrim has doubt that if he/she has said “Labbayk” or not, nothing is also Haraam for him from the prohibited acts of a Muhrim.

Article 75

Whenever a pilgrim is in Miqat and has doubt that if he/she has said Labbayk or not, then he/she should say the Labbayk. And if he/she has passed Miqat then he/she can return to Miqat and say it as a precaution. If it is not possible to return, then he/she should say it in that place, but if the pilgrim do not know that if he/she has said Labbayk correctly or not, then he/she should consider it as correct and his/her Ihram is correct.

Article 76

Third: Wearing Ihram Clothing

It is obligatory for a person who wants to wear Ihram, to remove all clothes which are Haraam for Muhrim, and then wear the two clothes of Ihram. Wrap one of them around the waist (that is called “Izar”) and put another one on the shoulder like Aba (that is called “Rida’”); this ruling is exclusive to men and it is not necessary for women to wear these two parts of clothing beneath or over their own clothes.

Article 77

It is an obligatory precaution that clothing of Ihram and the way of wearing be as it is common. This means that the pilgrim should wrap the loincloth (Izar) in the way that at least it covers the body from the belly to the knees and puts Rida’ on the shoulder in a way that it covers the rest of the body. There is no condition about the quality or color of the Ihram clothing, but it should not be sewn.

Article 78

It is an obligatory precaution to wear Ihram clothing before making intention and saying Labbayk.

Article 79

It is an obligatory precaution not to tie a loincloth around the neck (but tying it around the waist has no problem) and the best way is to tie a belt over the Izar.

Tying two sides of Rida’, also fastening that by a pin, or putting a piece of stone in one side and fastening that to the other side with a string (as it is common among some of Hajjis) is no problem, although it is better to renounce these acts.

Article 80

If a pilgrim wears Ihram while he/she has a shirt or other common cloth on because of ignorance or forgetfulness, then his/her Ihram is correct, but he/she should immediately remove that cloth and wear only Ihram clothing, and if this act has been performed deliberately, then after removing the clothes it is a precaution to make the intention and say Labbayk again.

Article 81

Whenever a pilgrim puts on a shirt after wearing Ihram clothing because of ignorance or forgetfulness, then he/she should remove that cloth from the bottom and if it is not possible he/she should tear the clothe and remove it.

Article 82

It is not obligatory to have Ihram clothing on all the time and the pilgrim can remove that for washing or changing or any other purposes.

Article 83

Whenever a pilgrim is ill and cannot take off his/her common clothes in Miqat, it is enough to make the intention of Ihram and say Labbayk, and if it is possible for him/her to remove his/her common clothes temporarily he/she should do it and wear Ihram clothing. And after that if it is not possible to continue with that clothing he/she can wear his/her common clothes, and if this act was not possible in Miqat and after a while his/her health conditions got better for wearing Ihram clothing, it is an obligatory precaution to return to Miqat (if he/she can) and wears Ihram again, but if it was not possible to return to Miqat he/she should change the clothes in that place, but renewing Ihram is not necessary.

Article 84

Wearing more than two parts of Ihram clothing for preventing from cold or heat or other than that has no problem.

Article 85

All things, which are the conditions of prayer clothing, are also the conditions of Ihram clothing, therefore Ihram clothing should be clean and not being from the parts of Haraam-meat animals or pure silk or interwoven with gold (there is no difference between men and women in this ruling as obligatory precaution, although men and women have difference in the matter of wearing silk and gold-interwoven fabrics during prayer).

The cases that impurity (being Najis) of the clothing for prayer has been forgiven, also implies on Ihram clothing.

Article 86

Izar loincloth should not be see-through and it is a precaution that Rida’ should be either in this way.

Article 87

Whenever the Ihram clothing becomes Najis, the pilgrim should wash that, and if it is not possible he will do it whenever it is possible (If Rida’ becomes Najis the pilgrim can remove it temporarily).

Acts that are Haraam in the state of Ihram

Article 88

When a pilgrim becomes Muhrim the following acts are Haraam for him/her to do and some of them have atonement. Some of the Faqihs have mentioned them as twenty-five items, but we believe that some of them are Makrooh (disliked) that its explanation will be mentioned later.

These acts are as follows:

1- Wearing sewed clothing (for men)

2- Wearing a thing which covers all top of the foot (for men)

3- Covering the head (for men)

4- Covering the face (for women)

5- Wearing ornaments

6- Applying mascara and kohl

7- Looking at the mirror

8- Using fragrance

9- Applying oils on the body

10- Cutting the nails

11- Going under the shade during travel (for men)

12- Removing hair from the body

13- Performing marriage

14- Looking at spouse with sexual desire

15- Touching

16- Kissing

17- Performing sexual intercourse

18- Masturbating

19- Killing insects

20 & 21- Extracting tooth and blood from the body

22- Telling lies

23- Disputing

24- Hunting desert animals

25- Carrying weapons

Explanation of these rulings will be cleared in later articles.

1. Wearing Sewed Clothing

Wearing clothes like shirt, cassock, trousers and underclothes are Haraam for men in the state of Ihram. And it is an obligatory precaution to abstain from wearing any sewn clothes, woven clothes and clothes that their parts are attached to each other or have made been made like and are in the form of shirt, overcoat, trousers etc., even if it is not sewn and needle and thread have not been used in making them, it is a precaution to abstain from wearing all these clothes.

Article 89

There is no difference between large or small in sewn clothes. However pulling blankets, which their edges have been sewn, over shoulders for protection from cold and such, or pulling that over the body (on the condition that pilgrim does not cover his/her head with that) has no problem, also it has no problem if the edges of Ihram clothing have been sewn although renouncing is a precaution.

Article 90

Wearing a coin bag on the waist has no problem although it is sewn (coin bag is a little bag for carrying cash, coins). Also wearing a belt over Ihram clothing has no problem if it is sewn or not. Also wearing a wraparound even if it has made from a sewn fabric or not, but in all these cases it is Mustahab precaution that all clothing must not to be sewn.

Article 91

Wearing a truss has no problem even if it is sewn, also carrying sewn bags which pilgrims carry on their shoulders or necks and place their needed objects in them has no problem, and there is no problem if they are sewn, too.

Article 92

As we said before, it is an obligatory precaution that the pilgrim does not tie loincloth around the neck, but tying that around the waist, especially when it is needed, also tying Rida’ around or using a pin for fixing the position of Rida’ or Izar has no problem, but it is better to renounce that acts. The method, which is common among some of Hajjis, of putting a piece of stone on one side of clothing and fastening it with a rubber strap or a string to another side is also permitted.

Article 93

Wearing all kinds of sewn clothing is permitted for women, except gloves, which are not permitted to wear.

Article 94

The atonement of wearing sewn clothing in cases of necessity is a sheep, but if this act is performed because of ignorance or forgetfulness, then it has no atonement.

2.Wearing a thing which covers all top of the foot (shoes and socks)

Article 95

Wearing shoes, which covers both the top of the feet like boots and also wearing socks in the state of Ihram is not permitted, even if they cover the shank or not. But if they cover a part of top of the feet, like straps of sandals and shoes (that a part of the top of the feet are shown by wearing them) are permitted. This ruling is exclusive for men and wearing socks and shoes has no problem for women.

Article 96

If the towel of Ihram is long and covers the top of the foot, or the pilgrim for example puts a hot towel on the foot for reducing the pain, then these have no problem.

Article 97

Whenever a man wears socks or shoes in the case of necessity or deliberately, this act has no atonement and obligatory precaution is to shear the topside of the shoe if the pilgrim forced to wear socks or shoes.

3. Covering the Head for Men

Article 98

Covering all of the head in the state of Ihram is Haraam for Muhrim men, and the obligatory precaution is that they do not cover even a part of the head. But covering the head with hands or with a pillow during sleep is permitted. Also putting the strap of bag on the head is permitted. Covering the face is permitted for men.

Article 99

It is an obligatory precaution not to cover the ears, too.

Article 100

Tying a handkerchief around the head because of headache has no problem, also drying the head with handkerchief or towel is permitted on condition that the pilgrim does not cover the head with that.

Article 101

Whenever a Muhrim forgets and covers the head, it is Mustahab to say Labbayk again but it is not obligatory.

Article 102

It is an obligatory precaution not to cover the head with “mud” or “henna” etc. or putting something like a basket on the head.

Article 103

A Muhrim is not permitted to sink his/her head into the water, even if the rest of the body is out of the water, but pouring water on the head for Ghusl or other purposes and taking a shower is permitted; but a Muhrim should not sink his head into the water in the bathtub.

Article 104

The atonement of covering the head is one sheep for men as an obligatory precaution, but in case of ignorance or forgetfulness there is no atonement.

4. Covering the face for Women

Article 105

Covering the face is not permitted for women in the state of Ihram; even it is with a mask, fan or any other thing. The obligatory precaution is not to cover the face with mud or such like that.

Article 106

Covering a part of the face in the way that is not called mask is not Haraam, also covering the face during sleep or putting the face on the pillow or covering it by hands are permitted.

Article 107

It is permitted that a woman pulls her veil down in the way that it shades half or all of her face, even if it sticks to the face or not. But the obligatory precaution is to perform this act only when she wants to cover herself from men and keeps her face open in other conditions (the round of the face can be shown in other than in the state of Ihram).

Article 108

The atonement of covering the face is one sheep for women as obligatory precaution.

5. Wearing Ornaments

Article 109

It is not permitted that men wear ornamental rings. Rings, which are used for blessings, are not a problem. Therefore, the pilgrim should abstain from wearing ornamental rings, even if they are used for ornamental purposes or blessings.

Article 110

Wearing ornaments is absolutely Haraam for a woman in the state of Ihram, but ornaments that she normally uses can be worn in the state of Ihram if she hides them.

Article 111

Using henna is not permitted for men and women if it has ornamental purposes.

Article 112

It is an obligatory precaution that a Muhrim (man or woman) abstain from wearing any other kinds of ornament. He/she should not wear ornamented Ihram clothing of sandals and abstain from any kind of makeup and decoration on the head, face or other parts of the body.

Article 113

Coloring the hair has problem for a Muhrim if it is called decorating, even if he/she have not intended for decoration, and if it has no decorating purpose (like using henna for treatment) then there is no problem in doing that. Also coloring the hair and using henna before Ihram in the way that its effects remain until the time of Ihram has no problem, unless the pilgrim had intended for decoration for Ihram from the beginning.

6. Applying Mascara or Kohl

Article 114

Applying mascara or kohl or black materials or other kinds is Haraam for men and women in the state of Ihram if it is for decorating purposes. If it is not for decorating e.g. for eye treatment, then it has no problem if it is applied in a form other than decoration.

7. Looking at the Mirror

Article 115

It is not permitted for men or women to look at the mirror in the state of Ihram for checking of make up or hair or beard etc.. But it has no problem in other purposes like looking the sides of the car, or observing the tooth or mouth by a physician, or looking at the mirror without seeing his/her own face, or looking at the mirror for seeing the condition of injuries.

Article 116

Looking in the water reflection or a polished or glossy object for checking the condition of the face and hair similar things is Haraam in the state of Ihram.

Article 117

If a Muhrim looks at the mirror involuntarily then there is no problem. However it is better to cover the mirrors of the rooms in which Muhrims are staying there during Hajj in order that they do not look at the mirrors suddenly and involuntarily.

Article 118

Looking into the glass of a window or eyeglasses from which the other side is visible has no problem.

8. Using Fragrance

Article 119

Using fragrance like perfumes, musk, saffron, rose water and other thing by smelling or rubbing on the body or on clothing, or spraying in the room or eating fragrant foods are Haraam for Muhrim men and women in the state of Ihram.

Article 120

Eating fragrant fruits like apples and oranges is not a problem, but it is better to abstain from smelling their fragrance.

Article 121

A Muhrim cannot wash himself/herself with aromatic soaps and shampoos, and it is necessary to abstain from putting these things beside the Ihram clothing, which causes them to be fragrant. Hajjis should not put these objects in their sacks of their Ihram clothing.

Article 122

Whenever a Muhrim reaches a place where there are pleasant odors present, he/she should put something on the nose in order not to smell the fragrance, unless this act causes him/her strong hardship. But unlike this situation if a Muhrim reaches a place which has an unpleasant odor he/she should not close the nose but can pass that place quickly.

Article 123

Smelling flowers is not permitted for a Muhrim as obligatory precaution.

9. Applying Oils on the Body

Article 124

Applying any kind of oil or cream is not permitted for a Muhrim, even if they are fragrant or not. Even applying fragrant oils before Ihram in the way that it’s odor remains in the state of Ihram is prohibited. But applying non-fragrance oil and cream before Ihram is permitted.

Article 125

Eating greasy food is permitted for a Muhrim, even if it causes the greasiness around the mouth or hand.

Article 126

Applying oils or creams for treatment on the body is permitted.

10. Cutting the Nails

Article 127

Cutting the nails of hand or foot, even cutting only one or some of the nails is Haraam for a Muhrim, but if the nail is damaged and its presence causes harm or severe discomfort then it can be cut.

Article 128

Whenever cutting the nail occurs because of forgetfulness or ignorance about the matter, then nothing is on the Muhrim, but if it is performed deliberately its atonement is one portion of food (750 gr) for each nail and if he/she cuts all of the nails then the atonement is one sheep. If the Muhrim cuts the nails of the hands and feet in one session then the atonement is one sheep, but if this happens in two sessions then the atonement is two sheep.

Article 129

There is no difference between cutting the nails by scissors, nail cutter or even by tooth.

Article 130

A Muhrim can cut the nail in case of necessity, but it is an obligatory precaution to pay the same atonement.

Article 131

Whenever a Muhrim cuts his/her nail according to the fatwa of a person (or a quoting by another person) in the state of Ihram and blood sheds, then paying the atonement of one sheep is obligatory for the person who has issued the fatwa and even if blood does not shed then, it is still a precaution to pay the atonement.

11. Going under the shade during travel

Article 132

A Muhrim man should not go under the shade during travel or keep a shade or an umbrella over his head. Therefore traveling on airplane or a roofed vehicle is not permitted for a Muhrim man, but it is permitted for women.

Article 132

Going into a camp or under the roof of stations in middle of the way or in Mecca, Arafat, Mash’ar or Mena has no problem. Also passing roofed markets and tunnels, which have been made for pedestrians, is permitted.

Article 134

Whenever a shade no effect on preventing one from sunlight and rain, men are permitted to go under that shade. Therefore Muhrim men can use roofed vehicles or airplane from dawn to sunrise or in full cloudy days, but using a shade on rainy nights has atonement.

Article 135

Passing bridges in the way and staying in the shades of vehicles has no problem.

Article 136

Ill persons and those whom sunlight harms them severely or is a strong discomfort can use roofed vehicles, but they should pay the atonement (the amount of atonement will be mentioned in the next article).

Article 137

Whenever a Muhrim goes under the shade because of ignorance or forgetfulness then there is no atonement on him, but if it has been done deliberately or according to a necessity, then it has atonement and the amount of the atonement is one sheep for each Ihram, meaning that one sheep is obligatory for the whole Ihram of Umrah and one sheep for the whole Ihram of Hajj.

Article 138

It is better to perform Zebh (ritual slaughter) for atonement of Umrah in Mecca and those related to Hajj in Mena, but it is permitted to delay this act and perform it in the homeland. If it is hard to find people who deserve the food, it is better to perform this act in the homeland, but Hajjis should be aware not to forget it.

Article 139

A Sheep of atonement should be used completely by poor persons and Hajji can use none of that.

12. Removing hair from the body

Article 140

A Muhrim should not remove hair from the his/her body, even if it is performed by shaving, scissoring or removing by any other means, even if a Muhrim can do it by himself/herself or forcing another person to do that. Removing even one hair from the body is not permitted and there is no difference between the parts of limbs of the body.

Article 141

If a Muhrim knows that combing causes hair removal then it is not permitted to comb the hair of head or face, and it is a precaution that the Muhrim abstains from combing hair in the state of Ihram. Also a Muhrim should be aware that no hair is to be removed by scratching.

Article 142

Whenever hair causes illness or severe discomfort, it is permitted to remove it but it has atonement and the amount of that will be mentioned in the next article.

Article 143

Whenever a Muhrim shaves the hair of the head or both armpits of one of them deliberately, then the atonement of that is one sheep, but if he/she shaves his head because of a necessity then he/she has the choice of one sheep, three days of fasting or feeding six poor persons by giving each of them two portion of food (approximately one and a half kilogram). It is an obligatory precaution to pay the same atonement for removing the hairs of the armpit, but if the Muhrim removes a part or some of the hairs of the head, the face or beneath the chin, then feeding only one needy person is enough.

Article 144

There is no atonement if a Muhrim removes a hair because of ignorance about the matter or forgetfulness, and whenever Muhrim rubs the hand on the body during Ghusl or ablution for prayer and hair is removed in this way then also there is nothing on him/her, but if he/she rubs the hand on the face and head or the body without any purpose, and hair is removed in this way, then it is an obligatory precaution to give some food to a needy person.

Article 145

A Muhrim cannot remove hair from the body of another person, even if that person is in the state of Ihram or not, and even if it is performed by razor or scissor or any other instrument (but it has no atonement). Therefore people cannot shave others’ heads or faces in Mena when they are exiting from the state of Ihram, but they should exit from the state of Ihram first and then perform that act.

13. Performing Marriage

Article 146

Performing marriage is not permitted for a Muhrim in the state of Ihram, even if he recites the marriage statement or deputizes another person to do that Even if the marriage is performed permanently or temporarily, marriage is invalidated in this way. If he knows about the prohibitions and stills perform the marriage, then that woman will be Haraam for him forever.

It is also not permitted that a Muhrim recites the statement of marriage for another person, even if that person is in the state of Ihram or not and in this way marriage of that person is also invalidated, but that woman does not become Haraam forever, and in none of these cases, the atonement is obligatory.

Article 147

It is not permitted for a Muhrim to attend a marriage ceremony as the witness, also (as obligatory precaution) it is not permitted to testify a marriage, or propose for himself or another person.

14, 15 & 16. Looking, Touching & Kissing

Article 148

It is not permitted for Muhrim to look his/her spouse with sexual desire, or place the hand on his/her body or kiss him/her; however looking and touching without the intention of pleasure has no problem and it is a precaution to renounce kissing without sexual desire.

Article 149

Whenever a Muhrim looks his/her spouse or touch him/her should pay the atonement of one sheep, and if this act causes an ejaculation then the obligatory precaution is to pay one camel and if he/she kiss his/her spouse with sexual desire then the atonement is one camel, even if ejaculation happens or not.

17. Sexual Intercourse

Article 150

Sexual intercourse with a spouse is Haraam in the state of Ihram and this matter has three types:

1- Whenever Muhrim performs sexual intercourse with his/her spouse deliberately in the Ihram of Hajj before staying at Mash’ar al-Haraam then his/her Hajj is corrupted, but it should be completed and retaken the following year. The atonement of this is one camel, and that man and woman should separate from each other (as an obligatory precaution) until the end of Hajj rituals or a third person accompanies them, and the next year they should also separate when they reach that place.

The ruling is the same for woman if she does it with free will, knowledge and deliberately, but if her husband forces her to do, then there is no atonement on her and her husband should pay twice the atonement. If they perform this act after Wuquf in Mash’ar al-Haram and before Tawaf of Nisa’ then their Hajj is correct, but they have performed a sin and should pay the atonement of one camel.

2- Whenever sexual intercourse is performed in Umrah al-Tamattu’, one camel is the atonement as an obligatory precaution, but Umrah is correct, even if it has performed before Sa’y of Safa and Marwah or before Taqsir and exiting from Ihram, but the Mustahab precaution is that if this has performed before Sa’y, then one should finish Umrah if it is possible and retake it later and if this is not possible, then one has to perform Hajj al-Tamattu’ the next year.

3- Whenever this act is performed in Umrah al-Mufradah before finishing Sa’y of Safa and Marwah, then the Umrah is invalidated and the atonement is one camel, and the obligatory precaution is to finish Umrah and wait for one month, then Muhrim goes to one of Miqats, wears Ihram again, and retakes Umrah al-Mufradah. There is no difference between obligatory and Mustahab Umrah, but if it was after Tawaf and Sa’y (and before Taqsir) Umrah is not invalidated.

Article 150

Whenever a Muhrim performs sexual intercourse with his/her spouse because of forgetfulness, carelessness or ignorance about the matter, then it does not harm his/her Hajj or Umrah and there is no atonement for that.

Article 152

If a man has a sexual relation with his wife without intercourse, then he should pay the atonement of one camel, but it is not necessary to retake Hajj in the next year, the ruling is the same for woman and in the case of Ikrah (duress), this is like past articles.

Article 153

Atonement is one camel in all the above cases as obligatory precaution, and there is no difference between temporary or permanent spouse, also anal and vaginal intercourses are the same in this ruling.

Article 154

The above rulings are the same in obligatory and Mustahab Hajj and Hajj by proxy, but in the case of performing this act proxy has the right of leasehold, but he/she should act to the duties above (all these are in the case of performing deliberately).

18. Masturbation

Article 155

Whenever a Muhrim plays with his sexual organ and semen comes out, the ruling of that is the ruling of a man who has performed sexual intercourse with a woman which has been mentioned in past articles. If semen comes of because of playing with his wife or looking or visualizing such scenes, then atonement is not obligatory for him, but the obligatory precaution is that it has all rulings of intercourse which has been mentioned in past articles.

19. Killing Insects

Article 156

It is an obligatory precaution that a Muhrim does not kill insects like mosquitoes, flies, cootiea etc, even if they are on his/her body or clothes or not, and does not kill any moving creature, unless they cause him/her annoyance or if they are malefic and dangerous like snake, scorpion etc. An obligatory precaution is that the Muhrim does not fling the aforesaid insects from the body, and if he/she has done it involuntarily, then he/she should give some food to a poor person.

20. Extracting blood from the body

Article 157

Extracting blood from the body even it is done by phlebotomy, surgery, brushing or scratching in the way that blood extracted from the body, in other than the cases of necessity is Makrooh (disliked) and because some of Faqihs have consider it as Haraam, then the Mustahab precaution is to renounce that. It is even better to abstain from giving blood by today’s methods in the state of Ihram, except in cases of necessity and for saving the life of a Muslim.

21. Tooth extraction

Article 158

The ruling for tooth extraction is that if it causes bleeding then as the same as past article, it means that this act is Makrooh. But if does not cause bleeding then it is not a problem, although Mustahab precaution is to renounce that.

22. Telling Lies, Insulting and Priding

Article 159

Lying and insulting are Haraam in any condition, but these are inhibited especially in the state of Ihram, it means these are from the act of which a Muhrim should renounce in performing them. It is an obligatory precaution to abstain from expressing the superiority of himself/herself to others or expressing the weakness of others against himself/herself, and these three acts have been collected in the term “Fosuq” according to some Hadees quoted from the infallibles (a.s.) in the holy verse;

فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فى الْحَجّ

Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. (2:197)

Thus whenever a Muhrim perform these acts, he/she has done wrong but the Ihram is not invalidated, and the atonement of that is Istighfar (asking forgiveness from Allah). It is better than a person abstain from saying anything bad, evil and incompatible to the soul of Hajj and say nothing other than good words.

23. Disputing and Fighting

Article 160

“Dispute” is prohibited in the state of Ihram as it is mentioned in the verse above, and here the purpose of “Dispute” is that swearing to Allah from enmity and hatred of another person for proving a matter and saying “بَلی وَ الله” it means that “Yes, I swear Allah that the matter is like this”, or saying “لا وَ الله” which means “No, I swear Allah that the matter is not like this” and there is no difference between Arabic, Persian or any other languages, any expression which has this meaning is Haraam to say in the state of Ihram.

Article 161

True or false swearing is the same in this ruling, but if it is false then it’s atonement is one sheep at the first time, and if it is true and it is repeated three times, then the atonement is one sheep. But there is no atonement for saying less than three times, although it is an illegal act and a Muhrim should ask forgiveness from Allah.

Article 162

It is better that a Muhrim abstains from any kind of dispute, debate and enmity in the state of Ihram, although it performs without swearing statements which has been said before, but expressing hatred and disgust and avoidance of enemies of Islam does not only harm the Ihram, but it is one of the duties of Muslims against infidels.

Article 163

Whenever a Muhrim says“I swear to Allah that do not perform this act” because of kindness (not because of enmity) or says that“I swear to Allah to let me do it for you” then this is not Haraam and has not atonement.

24. Huting desert animals

Article 164

Hunting desert animals or slaughtering them is Haraam in the state of Ihram, also hunting of birds is Haraam in this state and there is no difference that a Muhrim hunts alone or with the help of the others. Also pointing and referring the animal to the hunter, or tying and keeping the animal or eating the meat of a hunted animal (although another person has hunted or the Muhrim has hunted that animal before Ihram) are Haraam.

Article 165

Killing grasshoppers is not permitted for a Muhrim, therefore if he/she is passing a way in which there are grasshoppers, then he/she should change his/her way if it is possible, and if it is not he/she should be aware not to trample them. But it has no problem in inevitable case or if it causes strong hardness and discomfort, also the killing of harmful animals like snakes, scorpions and ferocious animals is permitted when they cause danger.

Article 166

Zebh of livestock and farm animals like cow, sheep and camel has no problem in the state of Ihram.

Article 167

Hunting sea animals is permitted for Muhrim.

Article 168

A specific atonement had been defined for killing any desert animals. But because today this act is not common, we abstain from mentioning that matter in order not to lengthen the discussion.

25. Carrying weapons

Article 169

A Muhrim should not carry weapons with himself/herself even if they are cold weapons or firearms, but it is a precaution not to use defensive weapons like shield etc. But in the cases of necessity, danger and fear from thieves, ferocious animals and enemies, using any necessary weapon is permitted.

Article 170

The thing, which is Haraam, is to carry the weapon like having a sword on the waist or having a gun on the shoulder or carrying it by hand. But if these are placed in the house, tent or trunk of a car of a Muhrim then it does not harm his/her Ihram although it is a mustahab precaution to abstain from that except in the case of necessity.

Article 171

Whenever a Muhrim carries a weapon deliberately, then the atonement of this act is one sheep as a precaution.


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