skills/sistani-guidance/references/books/hajj/pages-049-060.md

# Hajj Rituals

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## PDF PAGE 49

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49
Meqats for wearing ihram
There are special places designated by the sacred rules of
Islam for wearing ihram. It is incumbent on the pilgrim to
wear ihram there. There are nine such places, each of
which is called Meqat :
Thul Hulaifah which is situated near Madinah. It is the
Meqat for the people of Madinah and all those who wish
to perform the pilgrimage travelling from Madinah. As a
matter of caution, it is preferred that ihram be worn, if
possible, in the local mosque known as Masjid-ush-
Shajarah. It is insufficient, though, to wear it outside,
except for ladies in menstruation or the like.
Rule 162: It is not permissible to delay wearing ihram from
Dhul Hulaifah and wearing it at Johfa instead, except for a
valid reason, such as sickness or due to weakness.
Wadil-Aqeeq which is the Meqat for the people of Iraq and
Najd and those passing through there. It has three parts:
Maslakh, Ghamrah and Thati Irq. The preferred view (al
ahwatil awla), is for a pilgrim to wear his ihram before
reaching Thati Irq, if there is no case for dissimulation
(taqiyyah) or illness.
Rule 163: It has been said d that in dissimulation, it is
permitted to wear ihram secretly before Thati Irq without
removing all clothes. On getting there, the clothes may be
removed and ihram worn without incurring any kaffarah
(penalty). However, this opinion is not free from ishkal.
Johfa which is the Meqat for the people of Syria, Egypt
and the West and those who pass from there if they have
not worn ihram earlier at Thul Hulaifa either with or
without excuse. Yalamlam which is the Meqat for the
people of Yemen and those who pass from there. It is the
name of a mountain. Qarn-ul-Manaazil which is the Meqat
for the people of Ta'if and all those who pass through that
route. Insofar as the last four Meqats, i.e. numbers (2) to
(5) are concerned, the Meqats are not confined to the
mosques only. but all that which comes under the banner
of these places is so considered. If the pilgrim is unable to
specify the exact place, he can wear ihram by making a
```

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vow (nadhr) before reaching the Meqat. The proximity of
any of the above quoted Meqats: If a person takes a route
which does not cross any of the said Meqats, he must
wear ihram from any place which is parallel to the Meqat,
that is to say, a place at which, when he faces the Holy
Ka'ba, one of the Meqats would be to his right or left, and
when he proceeds from that point to Makkah, the Meqat
would be behind him. It is sufficient to use common sense
to determine if one has reached such point; it is not
necessary to take exact measurements. If a person takes a
route on which he reaches a place which becomes parallel
to two Meqats , it, as a matter of preferential precaution, is
recommended that he should wear ihram on reaching the
first of such two places. Makkah which is the Meqat for
Hajj-ut-Tamatu', as well as Hajj-ul-Qiraan and Ifraad for the
residents of Makkah, and its neighbourhood - irrespective
of whether or not their obligation shifted to that of the
residents of Makkah - as they are not required to proceed
to the rest of the Meqats. However, it is preferable for all,
except women, to proceed to some other Meqats, such as
Ja'ranah to wear their ihram.As a matter of precaution,
one should wear ihram at a place within the area
considered as part of the ancient Makkah at the time of
the Holy Prophet (s.a.w.), although it is permissible to
wear it at one of the new places recently built, except
those which would fall outside the Haram. The pilgrim's
home is the Meqat for those who are nearer to Makkah
than the Meqat as it is permissible for them to wear ihram
from their homes and are not obliged to return to a Meqat
. Adnal Hil like Hudaybiyyah, Ja'ranah, or Tan'eem: It is the
Meqat for Umrat-ul-Mufradah after the Hajj-ul-Qiraan or
Ifraad and all Umrat-ul-Mufradah by those in Makkah.
There is only one exception which was explained earlier
under Rule 140.
Rules of Meqats
Rule 164: It is not permissible to wear ihram before
reaching Meqat nor is it enough just to pass from there in
ihram. There is no alternative to wearing the ihram at the
Meqat itself. However, there are two exceptions:
If a pilgrim has made a vow (nadhr) to wear ihram before
```

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51
the Meqat, it is valid to do so, it is not it necessary to
renew it at the Meqat, or pass through it. Indeed, it is
permissible to proceed straight to Makkah without
passing through any Meqat. In this regard there is no
difference between an obligatory and an optional
pilgrimage or Umrat-ul-Mufradah.However, if the ihram is
for an obligatory pilgrimage, then it is necessary that he
should wear ihram in the season of the pilgrimage, as has
already been discussed. If a pilgrim wishes to perform
Umrat-ul-Mufradah in the month of Rajab, and fears that
the month will elapse before he proceeded to the Meqat,
it is permissible to wear the ihram before the Meqat and it
will count as the Umrah of Rajab, even if the remaining
ceremonies were performed in Sha'ban. In this regard, it
does not matter whether the Umrah is obligatory or
optional.
Rule 165: It is obligatory on the pilgrim to be certain that
he reaches the Meqat and wears ihram there. He must be
satisfied or have shari'i proof that the place is the Meqat. It
is not permissible to wear the ihram, if there is doubt
whether the Meqat has been reached.
Rule 166: If a pilgrim had made a vow to wear ihram
before Meqat and contrary to it wears ihram at the Meqat,
his ihram is not invalidated. However, he must pay
kaffarah for infringing the vow, if he did so deliberately.
Rule 167: Just as it is not permissible to wear ihram before
reaching Meqat, so is it not permissible to delay wearing it.
It is not permissible for a person who intends to perform a
pilgrimage or Umrah or to enter the Haram or Makkah to
pass by the Meqat, by choice, without wearing ihram
there, even if there is another Meqat ahead. If a pilgrim
passes by a Meqat, he must, if possible, return to it to wear
the ihram. There is one exception for those who pass Thul
Hulaifah to Johfa, without excuse. In such a case, it is
evident that wearing ihram from Johfa is sufficient, albeit
he is sinful.As a matter of precaution, it is not permissible
to pass any place which is parallel to one of the Meqats
without wearing ihram, although one can ignore this
precaution because there is another Meqat ahead or
parallel. If a passenger does not intend to perform a
```

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52
pilgrimage or enter Makkah changes his mind after
passing Meqat, he can wear ihram for Umrat-ul-Mufradah
from adnal hil
Rule 168: If a pilgrim passes by a Meqat deliberately
without wearing ihram , without prejudice to the previous
rule, there are two possible avenues:
if it is possible to return to the Meqat, it is obligatory to do
so and wear ihram there; it makes no difference whether
he returns after having entered the Haram or from outside
it; if he does so, his pilgrimage is valid; if the pilgrim is not
able to return to the Meqat, whether he is inside or
outside the Haram, his pilgrimage is invalidated and
wearing ihram from any place beyond the Meqat is not
sufficient. He must perform the pilgrimage in the ensuing
year, if he has the means.
Rule 169: If a pilgrim abandons wearing ihram due to
oversight, unconsciousness, and the like, or ignorance of
the rule or Meqat, four situations would arise:
if it is possible to return to the Meqat, it is obligatory to do
so and wear ihram there; if he is in the Haram and it is not
possible to return to the Meqat, and it is possible to come
out of the Haram, he must go outside and wear ihram
there; it is preferable that, having made his exit from the
Haram, he must proceed as far away from it as possible to
wear ihram; if he is in the Haram and it is not possible to
come out, he must wear ihram wherever he is, even if he
has entered Makkah; if he is outside the Haram but it is
not possible to return to the Meqat, as a matter of
precaution, he must return as far as possible towards the
Meqat and wear ihram. In all these four situations, the
pilgrimage is valid, if the pilgrim acts in accordance with
what is stated above. The same rule applies to a person
who wears ihram before reaching Meqat, or after leaving
it out of ignorance, or due to an oversight of the rule.
Rule 170: If a woman pilgrim, who is in haydh, does not
wear ihram at Meqat out of ignorance of the rule and
enters the Haram, as a matter of precaution, she must go
out and wear ihram, if it is not possible for her to return to
the Meqat. In such a situation, it is preferable that she
should go as far away from the Haram as possible and
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wear ihram, if in so doing there is no risk of missing the
pilgrimage. If there is no possibility of moving out of the
Haram, like the others, he should wear ihram inside the
Haram.
Rule 171: If the umrah becomes void, including by reason
of the invalidity of the ihram, it is obligatory to repeat it, if
possible and if, for lack of time, it is not possible to repeat
it, obligatory pilgrimage becomes invalid and it is
necessary to perform it again in the succeeding year.
Rule 172: A group of scholars have stated that if a pilgrim
performs an Umrah without ihram, it is valid if he did so
out of ignorance or due to an oversight. However, this is
debatable (ishkal). In this situation, as a matter of
precaution, if it is possible, it be repeated in the manner
we have stated.
Rule 173: If a person travels from far for a pilgrimage, it is
obligatory on him to wear ihram for Umrah at one of the
first five Meqats. If his route passes through one of them,
no problem arises. If not, as is the case in modern times,
when pilgrims first land in Jeddah, which is not one of the
Meqats, it is not permissible to wear ihram there as it has
not been established that it is parallel to any Meqat. In
such a case, he has three options:
He can make a vow (nadhr) to wear ihram from his town
or on the way, just before passing over any of the Meqats
and before landing in Jeddah, and wear the ihram at the
place stipulated in the vow. There is no problem in this,
provided it does not entail protecting oneself from the sun
(istidhlal) - such as by flying during night time - or
sheltering from the rain. If he lands in Jeddah without
ihram, he can proceed to one of the Meqats, or to a point
which is parallel to it, to wear his ihram from there. He
also can go to any of the places, situated behind the
Meqat, such as Rabigh which is on the way to Madinah,
and wear ihram there by making a vow (nadhr), as it is
situated before Johfa which may not be easy to get to. He
must make a vow to wear ihram in Jeddah and do so. This
is only permissible, if it is known, albeit generally, that
there is a place between Jeddah and Haram, parallel to
one of the Meqats, not far away from Johfa. If there was a
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probability that such a place is parallel to Johfa, and he
could not achieve it, ihram by virtue of nadhr is not
permissible.However, if the pilgrim arrives in Jeddah with
the intention to proceed to one of the Meqats, or the like,
and he could not make it, he is permitted to wear his
ihram with a nadhr there and then. In such a case, he,
evidently, is not required to renew his ihram outside the
Haram before entering.
Rule 174: It has already been stated that, for Hajj-ut-
Tamatu', it is obligatory to wear ihram in Makkah. If a
pilgrim deliberately wears it elsewhere, his ihram is
invalid, if he enters Makkah having worn it. Indeed, it is
obligatory on him, if possible, to wear it again in Makkah;
otherwise, his Hajj is invalid.
Rule 175: If during Hajj-ut-Tamatu' a pilgrim forgets to
wear ihram for Hajj in Makkah, it is obligatory for him, if
possible, to return to Makkah. Otherwise, he must wear
the ihram wherever he remembers to do so, even if he has
reached Arafat, and his Hajj is valid. The same is the rule
for one ignorant of the rule.
Rule 176: If a pilgrim forgets to wear the ihram for Hajj
and does not remember to do so until the completion of
all the rituals, his Hajj is valid. The same rule applies to one
who is ignorant of the rule.
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Ihram procedure
Three Obligations for Ihram:
First: Niyyah
That is, the pilgrim makes up his mind to perform what is
obligatory on him by way of Umrah and Hajj to attain
proximity to Allah. If he does not know all the ceremonies
in detail, he must establish the intention generally. In such
a case, it is obligatory that he knows what is required of
him gradually, by referring to the Manual, or by checking
with a learned person he trusts. A sound niyyah should
cater for the following:
that the intention must be to attain nearness to Allah, as is
the case in other acts of worship; that the intention must
be formed at the definite places specified before, under
the heading of Meqats; that the ihram is worn for Umrah
or Hajj, and whether for Hajj-ut-Tamatu, Qiraan or Ifraad,
if it was on behalf of someone else, such intention must be
expressly formed.
However, if it was for oneself - not intending it to be for
someone else - it is sufficient. It is apparent that whoever
wishes to perform a pilgrimage to fulfil a vow must
perform the ceremonies to accomplish the vow without
any need to state expressly the intention of any of such
types of pilgrimage as:
(a) upon a vow for oneself or on behalf of another, (b)
Hajjatul Islam, (c) to fulfil a vow, and(d) obligatory as a
penalty or optional.
If the niyyah is established without determining the type
of pilgrimage, the ihram will be invalid.
Rule 177: It is not necessary for the validity of niyyah to be
uttered loudly or notionally. It is sufficient that it is
consciously formed as is the case in other acts of worship.
Rule 178: It is not a requirement for the validity of the
ihram that there should be a determination to refrain from
all the prohibitions from the moment it is worn till its
removal.However, if the pilgrim was intent, from the
outset of Umrat-ul-Mufradah, a on having sex with his wife
before completing sa'y, or he wavered, his ihram will,
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evidently, be void. The same applies to masturbation, as a
matter of precaution (alal ahwat). Yet, if, from the outset
of wearing ihram , he was intent on refraining from such
acts, but after wearing ihram, he changed his intention to
committing either of them, the ihram is not vitiated.
Second: Talbiyah
That is, to utter the following: "Labbaik, Allahumma
labbaik, labbaik, la sharika laka labbaik"., meaning (Here I
am! at Your service, O Lord! Here I am! at Your service, You
have no partner. Here I am at Your service).It is highly
recommended to add the following: "Innal hamda
wanni'amata laka wal mulk, la sharika laka". It is
permissible to add "labbaik" and say, "la sharika laka
labbaik"., meaning (All the praise is Yours, so is the
bounty, and to You belongs the property; there is no
partner to You. Here I am! at Your service).
Rule 179: Every pilgrim must learn the proper
pronunciation of the words of the talbiyah and recite
them correctly just as the recitation of Takbiratul ihram in
prayer. This should be achieved, even if it is by following
another person reciting these words. If a person does not
have the proper pronunciation of the words nor is there a
person whom he can follow, he is still obliged to recite the
words as best he can, unless his recitation is such that it is
not considered to be talbiyah. In such a situation, he
should, as a matter of precaution, recite as much as he can
of it , recite the translation of the talbiyah and appoint an
agent to recite it on his behalf.
Rule 180: A person who becomes dumb as a result of
disease or injury should recite talbiyah as much as he can,
and if he is unable to recite it, he must move his tongue
and lips while he is making intention, and make gestures
by fingers in tandem with the recitation. A person born
dumb should move his tongue and lips as if he is reciting
and make gestures by fingers as well.
Rule 181: Another person must recite talbiyah for a child
not capable of rational action (ghayr mumayyiz).
Rule 182: The ihram for Hajj-ut-Tamatu', Umrat-ut-Tamatu',
Hajj-ul-Ifraad or Umrat-ul-Mufradah is not complete
without talbiyah.
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As for Hajj-ul-Qiraan, it can be completed with talbiyah,
signs, or ??? by the following ways: ??? naqs. The first by
the sacrifice of a camel, the pilgrim, standing to the left of
the camel, must tear off the right side of the hump of the
camel letting its blood ooze out.The second by garlanding
a camel or one of the other animals round its neck with
worn slippers used when going to pray. It is preferable
that both the methods be used. In Hajj-ul-Qiraan it is
preferable that the talbiyah be recited, even if the ihram
was worn by following either of the methods.
Rule 183: Purity from urine or excrement is not a condition
for the validity of the ihram. Thus, a person can wear
ihram even in condition of janabah, haydh, nifas or the
like.
Rule 184: For Qiraan, the position of talbiyah in ihram is
that of Takbirat-ul-ihram in prayers. ihram is not complete
without it. Therefore, if a person had made the intention
for ihram and wore the two pieces of cloth but, before
reciting the talbiyah, performed one of the acts prohibited
during ihram, he had not done any wrong and he would
not incur any kaffarah.
Rule 185: If a person puts ihram on via Masjidush
Shajarah, it is preferable to delay the recitation of talbiyah
till he reaches Bayda, which is the end of Thul Hulaifa and
where the ground becomes flat. However, as a matter of
caution (ihtiyat), he must recite talbiyah without delay
and on reaching there should recite loudly and openly. As
for women, they are not required to recite loudly. If he
proceeds by any other route, it is preferable to delay the
recitation till he has walked a few steps. If a person
proceeds on pilgrimage from the Holy Mosque, he can
delay it till he reaches Raqtaa, a place near the Masjid-ur-
Rayah, a little before Masjid-ul-Jinn.
Rule 186: The obligation is to recite talbiyah once; it is
though mustahab to repeat it as many times as one
possibly can. As a matter of precaution, a person
performing Umrat-ut-Tamatu' must stop the recitation of
talbiyah on sighting the houses of old Makkah. The point
for those arriving at Makkah, via its upper approaches,
from the route of Madinah is of Madniyeen. The point for
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those arriving via its lower approaches is Aqabat Thi
Tawa. As a matter of precaution too, those performing
Umrat-ul-Mufradah must stop the recitation on entering
the Haram, if they have arrived from outside Makkah.
Those who have gone outside Makkah, only to wear
ihram from adnal hil, should cease the recitation on
sighting the Holy Ka'ba. Those performing all types of Hajj
must stop the recitation at zawaal (noon) on the day of
Arafat.
Rule 187: If after wearing the two pieces of cloth for ihram
but before departing from the Meqat, a person entertains
a doubt as to whether or not he had recited the talbiyah,
he should recite it; if the doubt arises after the recitation
as to whether he had recited it correctly, he should resolve
that he had.
Third: Wearing ihram garments
After taking off all that which is not permitted to wear
ihram, it is obligatory to wear the two pieces of ihram.
Children are exempt from this rule as they can delay
wearing ihram till Fakh, if they take that route.Apparently,
there is no certain way of wearing them. So, one can wear
one of the pieces of cloth around the waist in whatever
way he wishes and place the other piece over the
shoulders, or use it as a robe. However, as a matter of
precaution, the two pieces should be worn in the
traditional way.
Rule 188: Most evidently (alal adhhar), wearing the two
pieces of cloth is obligatory as a matter of obedience in
worship, yet it is not a condition for the validity of the
ihram.
Rule 189: As a matter of precaution, it is necessary that
the piece of cloth worn round the waist should cover the
portion from the navel to the knee; the other piece should
cover both the shoulders, arms and a considerable part of
the back.As a matter obligatory precaution (al ahwat
wujuban), both the pieces must be worn before the
niyyah and talbiyah. If the niyyah and talbiyah precede
the wearing of the ihram, the pilgrim must repeat both,
after wearing the ihram, as a matter of preferential
precaution (al ahwatil awla).
```

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Rule 190: If through ignorance or oversight the ihram is
worn over a shirt, the shirt must be removed immediately
and the ihram is valid. Indeed, most evidently, the ihram is
valid even, if the shirt was worn deliberately. However, if it
is put on after wearing ihram there is no doubt that the
ihram will be valid; however, the shirt must be removed
from below.
Rule 191: There is no objection to having more than the
two pieces of cloth in ihram at the time of wearing it, or
afterwards, for protection against heat or cold or for any
other reason.
Rule 192: The conditions applied to the garments of ihram
are the same as those applied to clothes worn in prayers.
It is necessary that they should not be made of pure silk,
gold, or products of wild animals. And, as a matter of
precaution, they should not be made of parts of the body
of an animal whose meat is forbidden. Both the pieces
must be tahir (clean, not najis).
Rule 193: As a matter of precaution, the garment worn
round the waist be of a quality capable of concealing the
body, not a revealing one. This is not a must for the
garment used round the shoulders.
Rule 194: As a matter of optional precaution (al ahwatil
awla), both the pieces must be of textile, and not of
leather, for example.
Rule 195: The obligation to wear the two pieces round the
waist and the shoulders is confined to males only and
does not apply to females who may wear as ihram their
usual clothes, provided that they comply with the
conditions stated above.
Rule 196: Although forbidding the wearing of silk is
generally confined to males, it, as a matter of precaution,
also applies to females insofar as ihram is concerned, in
that they should refrain from wearing anything made of
pure silk throughout the period of ihram. The only
exception is in the case of necessity, as for protection from
cold or heat.
Rule 197: If either or both garments worn for ihram
become najis, it or they, as a matter of precaution, must be
changed or rendered tahir as soon as possible.
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Rule 198: It is not obligatory to have the cloths of ihram
on all the time. There is no objection to its removal,
whether necessary to do so or not. Nor is there any
objection to changing them, provided the other pair
complies with the conditions stated above.
```