skills/sistani-guidance/references/books/hajj/pages-073-084.md

# Hajj Rituals

PDF pages 73 to 84. Physical PDF numbering, not inferred printed labels.

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Previous block: [pages 61 to 72](pages-061-072.md).

Next block: [pages 85 to 96](pages-085-096.md).

## PDF PAGE 73

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act, for safe keeping, or for the purpose of counting the
rounds of tawaf . However, as a matter of precaution,
wearing it for ornamental purposes must be avoided.
Rule 256: It is forbidden for a lady, in a state of ihram, to
wear ornamental jewellery, unless she customarily wears
them before getting into a state of ihram. However, she
should not show them of to her husband or, as a matter of
optional precaution (al ahwatil awla), to any male, among
her mahaarim. There is no kaffarah on beautification in all
these situations.
17. Applying Oil
Rule 257: It is not permissible for the pilgrim, in a state of
ihram, to apply oil to the body, even if there is no perfume
or scent in it, unless it is applied for necessity or treatment.
Rule 258: If the oil, which contains perfume, is applied
deliberately, the kaffarah is a sheep; if it is applied out of
ignorance, as a matter of precaution, a poor person
should be fed as the penalty.
18. Removal of Hair from the Body
Rule 259: It is forbidden for a pilgrim, in a state of ihram,
to shave or pluck, even a single hair of his, or another
one's, hair, whether in ihram or not. There are three
exceptions to this rule:
if there are plenty of lice on the body of the pilgrim and he
is troubled by them; if it becomes necessary to remove
them, due to, for example, the length or quantity of hair
that may cause headache, or for another reason; if the
hair drop off by themselves in the course of wudhu or
ghusl.
Rule 260: If a pilgrim, in a state of ihram, shaves his head
without any valid reason, the kaffarah is a sheep. If,
however, he does so out of necessity, the penalty is either
a sheep, fasting for three days, or feeding six poor
persons, each receiving a kilo and a half of food. If he
removes the hair under the armpits, the kaffarah is a
sheep; as a matter of precaution, that will also be the
penalty, if he removes the hair under one armpit only. If
he removes the hair of the beard, or any other hair, the
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## PDF PAGE 74

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kaffarah is feeding a poor person. There is no kaffarah for
a pilgrim shaving the head of another person, irrespective
of whether or not the other person is in a state of ihram.
Rule 261: There is no objection to a pilgrim, in a state of
ihram, scratching his head or body, if no hair falls off or
blood oozes. If the pilgrim strokes, without any reason, his
head or beard, causing one or two hairs to drop off, he
must give, in charity, some food. If this happens in the
course of wudhu or similar act, there is no kaffarah on
him.
19. Covering of the Head for Men
Rule 262: It is not permissible for a male pilgrim, in a state
of ihram, to cover his head, or part of it, by way of shawl,
masque, shirt, and the like. However he must, as a matter
of precaution, not do so by carrying clay or grass, or by
carrying anything on his head. Placing a leather water
container on the head, or tying it with handkerchief, and
the like, to treat a headache, is permissible. By head we
mean the part where the hair grow; however, it is highly
recommended the ruling applies to the ears .
Rule 263: It is permissible to cover the head with a part of
the body, like hands but it is advisable to avoid doing so.
Rule 264: As a matter of precaution, it is not permissible
for the pilgrim, in a state of ihram, to immerse his head in
water, or any other liquid on ihtiyat grounds. The rule is
applicable to both males and females. By head we mean
the part above the neck.
Rule 265: If a pilgrim, in a state of ihram, covers his head,
the kaffarah, as a matter of precaution, is a sheep. It is
evident that there is no penalty, if the action is taken out
of necessity.
20. Ladies' Face Cover
Rule 266: It is not permissible for a lady, in a state of ihram,
to cover her face with a veil, a drape (niqab), a hand fan,
and the like. As a matter of precaution, she should not
cover her face with any form of cover and, for that matter,
any part thereof. However, she can cover it while sleeping;
there is no objection to covering part of the face in prayer.
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## PDF PAGE 75

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Rule 267: In a state of ihram, ladies can cover their faces
by pulling the end of their head cover (hijab) from the
head onto the nose and it is apparent that there is no
need to hold the end of the veil away from the face by
hand or otherwise, though it is better to do so as a matter
of precaution.
Rule 268: As a matter of optional precaution (al ahwatil
awla), the kaffarah for covering the face is a sheep.
21. Remaining under Shade by Men
Rule 269: Sheltering is of two kinds:
By using an umbrella, the roof of a vehicle, an aeroplane,
and the like. This is forbidden for men, in a state of ihram,
if the shade is above the head. However, it is allowed to
be in the shade of a moving cloud. Evidently (adhhar),
there is no objection to the shade covering one side of the
body only. For example, pedestrians walking beside a car
producing a shade on one side. As a matter of precaution,
riders must avoid shade, unless the shade, produced from
both sides, is so short that it does not cover the head and
chest of the pilgrim. By being under fixed objects like the
shade of walls, tunnels, trees, mountains, etc. Evidently,
being under such shade is allowed for a pilgrim, in a state
of ihram, whether riding or on foot. There is no objection
to protecting oneself from the sun with one's bare hands,
although it is advisable to refrain from it, as a matter of
precaution.
Rule 270: By "avoiding cover, or shading", we mean no
protection should be used against the sun and, as a matter
of precaution, the rain. However, there is no objection to
protecting oneself from wind, heat, cold, etc., albeit it is
advisable not to embark on it, as a precautionary
measure.Yet, there is no objection to using a covered bus
during the night, even if it is not raining, as a matter of
precaution. That is even with the knowledge that it may
provide protection against wind.
Rule 271: The prohibition of resorting to shading,
discussed above, is confined to walking and covering a
distance. Once the pilgrim, in a state of ihram, arrives at a
place, be it that he uses for accommodation or not, there is
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## PDF PAGE 76

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no objection to his moving under shade. This is treated in
the same way as if the pilgrim was en route, in that he can
remain in the shade of a house in which he is resting, or
meeting friends, i.e. it is apparent that he is permitted to
be under shade. The question, though, still remains as to
whether the pilgrim is permitted to be under the shade of
a moving object, once he settled and went about his
business. Say, he had arrived in Makkah and wished to
proceed to the Holy Mosque for tawaf and sa'y, or once in
Mina, he wished to proceed to the place of sacrifice or
Jamarat. It is very problematic (mushkilun jiddan) to pass a
ruling, permitting it. Accordingly, and as a matter of
precaution, one should avoid doing so.
Rule 272: There is no objection to women or children
sheltering in the shade, and even men when it is
necessary.
Rule 273: The kaffarah for being under shade is a sheep,
whether the breach was deliberate or out of necessity. If it
is repeated, a sheep should, as a matter of precaution, be
given for each day of the breach, although it is evident
that there is only one penalty for the entire state of ihram.
22. Removal of Blood from the Body
As a matter of precaution, it is forbidden for a pilgrim, in a
state of ihram, to remove blood from his body, in any way,
be it by cupping or removing a tooth or the like. It could,
though, be done for a good reason. However, there is no
objection to using siwak, even if it results in bleeding. The
kaffarah for bleeding, without a valid reason is a sheep, as
a matter of optional precaution (al ahwatil awla).
23. Cutting Nails
It is forbidden for a pilgrim, in a state of ihram, to cut his
nails or part thereof, unless it is causing distress to him.
For example, if part of the nail has become blunt and
causes pain to the entire nail, it is permissible to cut it.
Rule 274: The kaffarah for cutting one nail is mudd (750
gms) of food; for cutting all hand nails in one session, it is
a sheep. The same rule applies to cutting feet nails. If hand
and feet nails are cut in one go, the kaffarah is a sheep. If
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## PDF PAGE 77

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hand nails are cut in one session and feet nails in another,
the kaffarah is two sheep.
Rule 275: If a person, in a state of ihram, cuts his nails by
following a ruling (fatwa), spelling it out to be permissible
and, in the process, blood oozes out, the kaffarah must, as
a matter of precaution, be borne by the person who
erroneously led him in that direction.
24: Extraction of Teeth
Rule 276: Some scholars are of the opinion that extracting
a tooth by a person, in a state of ihram, is forbidden, even
if no blood comes out in the process. They prescribe the
kaffarah to be a sheep. Although there is no doubting the
reasoning for this view, it is not far from being the correct
one.
25. Wearing of Arms
Rule 277: It is forbidden for a person, in a state of ihram, to
wear arms, or carry them in a way that suggests that he is
armed, as a matter of precaution. By weapons, we mean
that which would generally be regarded as arms, such as
sword, spear, and rifle. Items of body protection, such as
armour, are excluded from this rule.
Rule 278: There is no objection to the arms being in the
possession of a pilgrim, in a state of ihram, in such a
manner that it would not be generally construed that he is
armed. However, it is advisable to avoid having them
altogether, as a precaution.
Rule 279: Carrying arms is forbidden only in normal
conditions. If it is necessary to carry them for fear of the
enemy or thieves, for example, there is no objection to
doing so.
Rule 280: As a matter of precaution, the kaffarah for
carrying arms, without a valid reason, is a sheep.
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## PDF PAGE 78

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Matters forbidden within (The Haram)
Matters forbidden for a pilgrim, in a state of ihram, have
now been covered. We now proceed to deal with the
matters forbidden to the pilgrim and the native:
First: Hunting in the Haram is forbidden to the pilgrim and
the native as stated before.
Second: Uprooting grass or cutting down trees in the
Haram is forbidden. However, there is no objection to
grass being damaged in the course of ordinary walk. So
too is letting animals feed on the grass. It is advisable,
though, to avoid cutting grass to feed them.
There are some exceptions to the rule:
`Ethkher' which is a well known herb; Date palm and fruit
trees; Privately planted grass or trees; Trees or grass,
grown on the premises of an individual, after the purchase
of the property or settling in it. As for trees and grass that
were there, at the time of purchasing the property, they
do not fall within the exception.
Rule 281: If the roots of a tree are in the area of the Haram
but branches outside, or vice versa, it will be governed as
though it was wholly within the area of the Haram.
Rule 282: The kaffarah for cutting down a tree is its value.
The penalty for cutting a portion of it is the value of the
portion cut off, as a matter of precaution; there is no
penalty for cutting grass.
Third: It is not permissible to execute the religious
punishment meted out to a person who, guilty of an act
committed outside the Haram, has taken refuge in it.
However, people should refrain from feeding such a
person, or communicating with him, till he is left with no
option but to come out and be penalized.
Fourth: It is highly discouraged to pick lost property
within the Haram. However, if a person had picked it up,
and traced no sign to recognize its owner, he could keep it
for himself. As a matter of precaution, however, it is
recommended that he should give it away in charity on
behalf of its owner. If its price is more than one dirham
(3.456 gms of silver), he should give notice for one year
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that he has found it; if it remains unclaimed, he must give
it away in charity on behalf of the owner.
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## PDF PAGE 80

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Boundaries of Haram
The boundaries of Haram are known and have been
handed down from generation to generation. From the
north is Tan'eem, north-west is Al-Hudaibiyyah, that is,
Shamaisi, north-east is Thaniyyat Jabalil Maqta', east is
Batan Namirah, south-east is Ja'ranah and from south-
west is Idha'atul Laban.The boundaries of Madinah are the
mountains of Aa'ir, Wa'eer and the valleys of Waaqim and
Laili. Although it is not obligatory to wear ihram from
Madinah, it is not permissible to cut the trees, especially
the green ones, and, as a matter of precaution, hunting is
not permitted at all.
Place of sacrifice
Rule 283: If the kaffarah was for hunting, in the course of
an Umrat-ul-Mufradah in a state of ihram, the animal must
be sacrificed in Makkah. If it was in the course of Hajj, the
animal must be sacrificed in Mina. As a matter of
precaution, the same ruling applies to any other penalty.
Rule 284: If the kaffarah has become due on the pilgrim, in
a state of ihram, for hunting or otherwise, but it was not
fulfilled, until after completing the pilgrimage and arriving
home, he is, evidently, free to kill the animal wherever he
likes .
Disbursement of the sacrifice
All penalties, incurred by the pilgrim, must be handed to
the poor and the needy. As a matter of precaution, he
must refrain from eating it; if he did so, as a matter of
precaution (al ahwat), he must pay its price to the poor.
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## PDF PAGE 81

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Tawaf
In Umrat-ut-Tamatu, the second obligation is tawaf.If a
pilgrim deliberately abandons it, his Hajj, shall be null and
void, irrespective of whether or not he was aware of the
rule governing the matter.Delaying its performance could
be materialized in a way that it would no longer be
possible to perform it, as it would be time for the
devotional stay in Arafat.Thus, the Umrah will be invalid.
Apparently, the ihram will also be invalidated. [And as a
rectifying measure], reverting to Hajj-ul-Ifraad is not
sufficient, although one should do so, as a matter of
precaution.In both the situations, it is obligatory to repeat
the Hajj in the following year.
Conditions of Tawaf
There are certain matters relating to the proper execution
of tawaf
First: Niyyah
Tawafis invalid, if there is no intention to perform it for the
purpose of attaining closeness and obedience to Allah.
Second: Taharah from urine and excrement.
If one performstawaf despite such uncleanliness, whether
deliberately, out of ignorance, or inadvertently,tawaf is
invalid.
Rule 285: If in the course oftawaf, the pilgrim, in a stateof
ihram, passes wind, urine or stool, the situation could take
different hues:
if he does so before completing the fourth round, the
tawaf is invalid and he must repeat it after performing
wudhu; if it occurs involuntarily, after completing the
fourth round, he must interrupt the tawaf, perform wudhu
and complete the tawaf from where he had interrupted it;
if the occurrence, after completing the fourth round, was
by choice, as a matter of precaution, he must complete the
tawaf, after performing wudhu, and repeat it as well.
Rule 286: Before commencing the tawaf, a pilgrim may
harbour a doubt as to whether he is tahir.He may
remember having performed wudhu.Yet,the doubt relates
to whether wudhuwas subsequently broken.He should
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ignore the doubt;otherwise, it will be obligatory on him to
finishtawaf off, after performing wudhu. However, if that
doubt arises in the course oftawaf, and if he remembers
having performed wudhu before, the ruling is as already
stated. Conversely, if the doubt arises before completing
the fourth round, he must perform wudhu and repeat
tawaf.Otherwise,he must interrupttawaf, perform wudhu
and complete what was left oftawaf rounds.
Rule 287: If the doubt about the cleanliness arises after
completingtawaf, it must be ignored, although, as a
matter of precaution, it may be repeated. It is, though,
obligatory to clean oneself for the prayer after tawaf.
Rule 288: If it is not possible to perform wudhu, for a
reason not likely to change [in time], tayammum must be
performed for tawaf. If even tayammum is not possible,
tawaf itself cannot be performed. When all hope of
possibility fades away, an agent must be appointed to
perform tawaf on his behalf. However, as a matter of
optionalrecommended precaution (al ahwatil awla), he
must also perform tawaf without wudhu or tayammum.
Rule 289: When the periods of Haydh and Nifas are over,
and for one in Janabah, ghusl is obligatory for the
performance of tawaf. If it is not possible to do so, and
there is no hope of any possibility of performing ghusl,
tawaf must be carried out with tayammum. In such a case,
as a matter of recommended precaution, an agent must
also be appointed to perform the tawaf;if even tayammum
is not possible, the appointment of the deputy is called for.
Rule 290: If in the course of Umrat-ut-Tamatu, a lady,
whether in a stateof ihram or not, starts her monthly
period;there may not be sufficient time for
performingUmrah. She should wait for the period to be
over, perform ghusl and Umrah. If, however, the time is
short, two possibilities could arise:
if the period commenced before assuming ihram, she
should change to Hajj-ul-Ifrad; on completing Hajj rituals,
it is obligatory on her to perform Umrat-ul-Mufradah,
where possible. if the period commences after
wearingihram, she is free to either performHajj-ul-Ifraad,
as outlined in the preceding paragraph, or perform the
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## PDF PAGE 83

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ceremonies of Umrat-ut-Tamatu, without performing
tawaf and its prayer. After sa'y, she should perform
taqseer, andthen wear ihram for Hajj. On returning to
Makkah, after completing the rituals at Mina, she should
performtawaf of Umrah, before performing tawaf for the
Hajj.
If even then the bleeding continued and, she was
convinced, that it will continue until after the return from
Mina, she should hire an agent to perform the tawaf for
her. She should perform the sa'y herself.
Rule 291: If the bleeding commences when a lady, in a
state of ihram, is in the course of tawaf, and if it occurs
before completing the fourth round, the tawaf is invalid,
and the rule in this case is as stated above.If, however,it
occurs after the fourth round, what was performed is
valid;it is obligatory, though, to complete the remainder of
the tawaf after ghusl. In both the situations, as a matter of
precaution, time permitting, she should perform a
complete tawaf afterwards. Contrariwise, she should
perform sa'y and taqseer, wear the ihram for Hajj and on
her return to Makkah from Mina;after completingthe
devotional acts there, she should perform the tawaf by
way of qadha, before performingtawaf for jj as stated
above.
Rule 292: If the bleeding commences after
completingtawaf, but before sayingprayer fortawaf, it is
valid;she should say prayer after performing her ghusl.If,
however, the time is short, she should performsa'y and
taqseer, and say prayer by way of qadha, before tawaf for
Hajj.
Rule 293: If a lady has completed her tawaf and said her
prayer for tawaf, and then feels the bleeding, but is
uncertain as to whether it commenced before the tawaf or
the prayer, during one of them, or after completingthe
prayer, she should proceed on the basis thattawaf and the
prayer is valid. However, if she knows that it commenced
before or during the prayer, the preceding rule will apply.
Rule 294: If, when entering Makkah, a lady is able to
perform Umrat-ut-Tamatu' , but deliberately postpones its
completion until her monthly period starts, especially
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whenthere is not ample time left,apparently, her Umrah
becomes invalid.
Rule 295: A it is widely held (alal mashhoor), in an
optional tawaf, taharah, from urine and excrement, is not
a prerequisite, i.e. tawaf is valid without it.However,
taharah is essential for prayer.
Rule 296: It is sufficient for an ill person to clean himself
according to his condition. For example, he may be
helpless,incontinent, or afflicted with intestinal ailment.
Thus, he may not be able to control himself. As a matter of
precaution, the last one who is suffering from intestinal
ailment must do both, i.e. perform tawaf personally, and
hire an agent to perform it on his behalf where possible.As
a matter of precaution, in the case of a woman with an
abnormal menstruation, should perform a separate
wudhu for both tawafand prayer, if bleeding was little.If it
was moderate, she should perform a ghusl but a separate
wudhu for both of them.If it was intense, she should
perform a separate ghusl fortawaf andprayer, without the
need for wudhu, if there is no urination. If there is wudhu
should, as a matter of precaution, also be performed with
the ghusl.
Thirdly, Conditions of Tawaf
Taharah of the body and clothes: Tawafis not valid if the
body or clothes worn are unclean (najis). The
uncleanliness (najasah) which is excusable in prayer - like
a spot of blood of the size of less than a dirham (roughly,
equivalent to the size of ten-pence coin) - is, as a matter of
precaution, not excusable in tawaf. There is no objection
to carrying anything which is najis during tawaf.
Rule 297: Only out of necessity, there is no objection to
blood, of ulcers or wounds, oozing in the course oftawaf,
if it is difficult to stop. Otherwise, it has to be removed, as
a matter of precaution. In situations of necessity too, the
same rule applies to any najasah coming into contact with
the body or clothes.
Rule 298: If a pilgrimis unaware of any najasah on his
body or clothes, and he becomes aware of it only after
completing tawaf, it is valid and there is no need to repeat
it. Similarly, even the tawaf prayer will be valid, if he was
```