skills/sistani-guidance/references/books/hajj/pages-121-132.md

# Hajj Rituals

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Previous block: [pages 109 to 120](pages-109-120.md).

Next block: [pages 133 to 144](pages-133-144.md).

## PDF PAGE 121

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remain in prayer, then leave Makkah, and get beyond
Aqabatil Madaniyyeen. They can sleep en route before
getting to Mina, and people who supply the pilgrims with
water.
Rule 429: One who fails to spend the nights in Mina must
pay a kaffarah of a sheep for every night, except for the
groups in (2), (3) and (4) above. As a matter of precaution,
even those who fail to do so inadvertently or out of
ignorance of the rule, or are excused from spending the
nights there, must sacrifice a sheep by way of kaffarah.
Rule 430: A person who leaves Mina, then re-enters at
night on the eve of the thirteenth for some business, does
not need to spend the night there.
```

## PDF PAGE 122

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Rami of Jamarat
The thirteenth obligation in Hajj is rami of the three
jamarat, the First (Oola), Middle (Wusta) and Last
(Aqabah), on the eleventh and twelfth [of Thil Hijjah],
and, as a matter of precaution, also on the thirteenth, if its
eve was spent in Mina. It must be done in person; hiring
an agent is not permitted, except for a good reason.
Rule 431: It is obligatory to start rami of the First Jamrah ,
then the Middle and finally the Last. If this order is not
followed, even due to an oversight or ignorance of the
rule, the procedure must be repeated to achieve the
proper sequence. However, if one forgets or misses a
Jamrah and throws four stones at the subsequent one
before realising, he may complete the seven; there is no
need to repeat the rami of the subsequent one.
Rule 432: The obligations already set out under 'The
Fourth Obligation - 1 Rami of Jamratil Aqabah', above,
apply to the stoning of all the Jamarat.
Rule 433: The stones must be thrown at the Jamarat
during the day. The exceptions to the rule are those
excused on grounds of ill health, fearing danger to their
life, or any other valid reason, since they are permitted to
carry out rami at night instead of day time.
Rule 434: If a person fails to perform rami on the eleventh
through ignorance or oversight, it is obligatory on him to
make up for it on the twelfth by way of qadha. If a person
forgets to do so on the twelfth, he must make up for it on
the thirteenth. As a matter of precaution, the one who
deliberately fails to perform rami is in the same boat as the
ignorant. Also one should, as a matter of precaution,
differentiate between ada' and qadha obligations; the
qadha must precede the ada'; the qadha at the beginning
of the day, and the ada' at zawaal, as a matter of preferred
precaution (al ahwatil awla).
Rule 435: If a person fails to perform rami due to oversight
or ignorance and remembers after reaching Makkah, it is
obligatory on him to return to Mina to perform it. If he had
forgotten to perform rami on two or three days, he must,
```

## PDF PAGE 123

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as a matter of precaution, observe an interval between
rami for the different days. If he recalls after leaving
Makkah, it is not obligatory to return to Mina, but he must
perform the qadha in the following year in person, or by
an agent, as a matter of preferred precaution.
Rule 436: The pilgrim who cannot perform rami in person,
such as the sick, should hire an agent to do it on his
behalf. It is preferable that he should be present at the
place of jamarat to witness his agent in action, if possible.
If the agent is performing rami on his behalf at a time
when there is no hope of recovery, yet the pilgrim
subsequently recovers, he should, as a matter of
precaution, perform rami in person. However, if he is not
able to hire an agent because of ill health, his guardian or
any other person can perform rami on his behalf.
Rule 437: Failure to perform rami does not invalidate Hajj,
even if it was deliberate. However, it is obligatory to
perform it qadha in person or by an agent in the following
year, as a matter of precaution.
```

## PDF PAGE 124

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Persons prevented from performing
Hajj
Rule 438: By "the pilgrim who has been turned away from
getting to the holy places", (almasdood) we mean the one
who, after assuming a state of ihram, receives such a
treatment at the hands of the enemy, or due to any other
force majeure, resulting in the pilgrim not able to perform
Hajj or Umrah.
Rule 439: Should this happen in Umrah Mufradah, and the
pilgrim was accompanying his hady, he could undo his
ihram after slaughtering the hady at the place where he
was prevented from proceeding to the holy places. If he
wanted to undo his ihram, yet he was not in possession of
hady, he should obtain an animal and sacrifice it, as a
matter of precaution.He should, as a matter of precaution,
too perform taqseer or shaving. This also applies to the
pilgrim, in Umrat-ut-Tamatu', who was prevented from
performing Hajj. However, if he was prevented from
getting to the Ka'ba before the two wuqufs, in particular,
his obligation could turn into Hajj-ul-Ifraad.
Rule 440: A Pilgrim, performing Hajj-ut-Tamatu', could be
prevented from holding the two wuqufs or, in particular,
the one at Muzdalifah. He should, as a matter of
precaution, perform tawaf and sa'y, then shave his head
and sacrifice a sheep to end his state of ihram. If he was
prevented from tawaf and sa'y after the two wuqufs, the
ceremonies at Mina, and was unable to hire an agent, he
must offer the hady at the place where he was turned
away.If it is possible to hire an agent, he must, as a matter
of precaution, do both, i.e. offer the hady and hire an
agent to complete the ceremonies on his behalf.If a
person was prevented, especially from the ceremonies at
Mina without affecting his entry into Makkah, he must,
where possible, hire an agent to perform rami and offer
the hady on his behalf. He can then have his head shaven
or perform taqseer and, if possible, send his hair to Mina.
Only then, can he come out of ihram, and perform the
remaining rituals.If it was not possible for him to hire an
```

## PDF PAGE 125

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agent, he could be relieved from offering the hady;
instead, he must fast, have his head shaven or perform
taqseer. He can then proceed to Makkah to complete the
ceremonies. All prohibitions observed in a state of ihram,
including those regarding intimacy with his wife, shall be
lifted. His Hajj will be valid.
Rule 441: By offering the sacrifice, a person prevented
from performing Hajj or Umrah is not relieved of his
obligation to perform them. If the intention was to
perform Hijjatul Islam, and he was turned away, then
ended his ihram by offering the hady, he remains liable to
discharge this obligation. It is obligatory on him to
perform it afresh, so long as he can afford it.
Rule 442: If he was prevented from returning to Mina to
spend the night there and perform rami, this shall not
detract from his Hajj. The rules governing the pilgrim who
is turned away do not apply in this case.However, he must
hire an agent to perform rami on his behalf in that year.
Should this not be possible, it must be carried out in the
following year, either in person, if he was present there
and then, or by his agent, as a matter of preferred
precaution.
Rule 443: Insofar as the hady is concerned, there is no
difference whether it is a camel, a cow, or a sheep. If the
pilgrim is unable to offer the sacrifice, he should, as a
matter of precaution, fast for ten days instead.
Rule 444: If the pilgrim, in a state of ihram, does have sex
with his wife before the wuquf at Muzdalifah, he must
complete the remaining ceremonies and repeat the Hajj as
mentioned earlier.However, if he is prevented from
completing the ceremonies, the rules relating to the
prevented (almasdood) pilgrim would apply to him.
Nevertheless, he should bear a kaffarah for having sex in
addition to sacrificing the animal for hady.
Persons prevented from completeing hajj due to sickness
and the like
Rule 445: By "almahsoor" we mean any person who is
prevented by sickness, or the like, from getting to the holy
places, after he has entered into a state of ihram.
Rule 446: If such a thing happens to a pilgrim intending to
```

## PDF PAGE 126

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perform Umrat-ul-Mufradah or Umrat-ut-Tamatu' , and
who wishes to come out of his ihram, his obligation is to
despatch an animal or its price to Makkah and seek a
promise from his companion to offer the hady there at an
appointed time. At the appointed time, he must shave or
perform taqseer. Only then can he come out of his
ihram.Should this not be possible, he is permitted to offer
the hady where he is, whereby he can be acquitted of his
obligation. If the eventuality arises during Hajj, the rules
stated above will apply. However, the place of sacrifice is
Mina and the time is Eid day.In all the above-mentioned
cases, the pilgrim in question is relieved of his obligations,
barring intimacy with his wife. However, in both Hajj and
Umrah, only after he has completed tawaf and sa'y can he
be absolved of the responsibility.
Rule 447: During Umrah, the pilgrim may become sick.
Accordingly, he dispatches an animal for sacrifice. He then
recovers, so much so that he is now able to continue with
his journey to Makkah and arrives there before the animal
is offered. In such a case, he must sacrifice it
himself.Assuming that it was Umrat-ul-Mufradah, his
obligation is only to complete it. If it was Umrat-ut-Tamatu'
and he was able to complete its ceremonies before the
zawaal of the day of Arafat, he should do so; otherwise,
his Hajj should evidently switch to Hajj-ul-Ifraad. The same
rule applies, if he had not dispatched an animal for
sacrifice, waited till recovery, and was able to continue the
journey.
Rule 448: If the pilgrim falls sick and sends the hady, then
he recovers that he feels he could perform pilgrimage, he
should join in the ceremonies. If he fulfils the
requirements of the two wuqufs or, in particular, the one
at Muzdalifah, he will have performed the Hajj, as stated
above. He should complete the ceremonies and offer the
hady.However, if he fails to get there and no one offered
the hady for him, his Hajj will turn into Umrat-ul-
Mufradah. However, if some one did the job for him, he
will be relieved from the restrictions imposed while in a
state of ihram, except for intimacy with his wife. It is
obligatory on him to perform tawaf and sa'y, in Hajj or
```

## PDF PAGE 127

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Umrah, to resume sexual relationship with his wife.
Rule 449: If a person is prevented from performing tawaf
and sa'y because of illness or the like, he can hire an agent
to perform them on his behalf. However, he must say
tawaf prayer when the agent has completed the tawaf.If
he was prevented from proceeding to Mina and
performing its ceremonies, he must deputize somebody to
perform rami and offer hady. Then he must shave his head
or do taqseer and send his hair to Mina, if possible. He
should then complete the other rituals.
Rule 450: If the pilgrim is prevented from performing
pilgrimage, then dispatches the hady, but before reaching
the appointed place, he complained of headache, it is
permissible for him to shave his head. If he does so, he
must sacrifice a sheep at the place, fast for three days, or
feed six poor persons with two muds of food each
[equivalent to one and a half kilos].
Rule 451: By offering the sacrifice, the pilgrim in question
can only be spared the prohibitions of ihram, but not
relieved of his obligation to performing Hijjatul Islam. He
must repeat it in the following year, so long as he
remained solvent and obligated to perform it.
Rule 452: If the pilgrim in question does not offer the
hady, nor has he the money to pay for it, he must observe
fast for ten days.
Rule 453: The pilgrim, in a state of ihram, may find himself
in a position where he is unable to continue his journey to
the holy places to perform the ceremonies of Umrah or
Hajj, for reasons other than those stated above.If he is in
Umrat-ul-Mufradah, he should, as a matter of precaution,
offer the hady, and shave his head or do taqseer where he
is; only then can he be relieved of the state of ihram he
was in. The same rule applies to Umrat-ut-Tamatu'.
Otherwise, his obligation should apparently change to
Hajj-ul-Ifraad.However, if in the course of the Hajj, he was
unable to hold the wuqufs at Arafat and Muzdalifah, and
especially the one at Muzdalifah, he could be relieved of
his ihram by way of Umrat-ul-Mufradah.
Rule 454: A group of jurists make a special provision in the
case of the pilgrim who does not bring the hady with him,
```

## PDF PAGE 128

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vowing at the time of wearing ihram to the effect that
Allah relieves him at the place where he has been
prevented from getting to the holy places by an enemy,
illness, or any force majeure.They are of the opinion that,
having made this vow, the pilgrim can be relieved of all
the prohibitions of ihram, and that there is no need for
him to offer the hady, shave, perform tawaf or sa'y,
necessary to resume sexual union with his wife.Although
this opinion could be tolerated, yet one should, as a
matter of precaution, observe the procedure for undoing
one's ihram at the time when the obstruction arises, as
discussed in the preceding Rules. Accordingly, such
condition becomes redundant.This concludes the
obligations of Hajj. We can now turn to the code of
conduct that would guide the pilgrim through carrying
out that which is commendable to do and yield the
reward from the Almighty. Scholars have covered this area
in detail. So, we think that outlining some mustahab acts
of worship, in the course of performing Hajj, in this work
should suffice.
```

## PDF PAGE 129

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Recommended acts and supplications
Recommended acts in Ihram
There are a few mustahab acts recommended in a state of
ihram:
Before wearing ihram one must clean the body, cut one's
nails, trim the moustache and remove the hair under the
armpits and below the navel. Those who intend to
proceed to Hajj should keep the hair on the head and
beard loose from the first of Thil Qa'dah and those
intending to perform an Umrat-ul-Mufradah for one
month before the trip. One must perform ghusl at the
meqat but if there is fear that water will not be available
there, it may be performed before leaving for meqat. If
water is found there, the ghusl be repeated. If after the
ghusl, one urinates, eats or wears clothes forbidden in a
state of ihram, it is recommended that the ghusl be
repeated. A ghusl performed during the day will last to
the end of the night which follows and the ghusl made in
the night will last to the end of the following day. At the
time of ghusl, one can say the following supplication as
stated by Sadooq: (I commence by the name of Allah and
seek help from Him. O Allah render this ghusl an
illumination for me and that it may purify me, protect me
from all fears and be a cure for all ills. O Allah! purify me
and my heart, broaden my chest and that my tongue may
utter words of love, adoration and praise for You as there
is no strength for me but You and I know that my religion
is submission to You and following the practices of Your
prophet, may Your peace be on him). At the time of
wearing the ihram, you may say the following
supplication: (All praise to Allah who has graced me with
clothes to cover my body, perform my duties, worship my
Sustainer and reach where He has commanded me. All
praise be to Allah who, when I directed my course
towards Him, reached me; when I directed my intentions
towards Him, assisted me, drew me closer and did not
shatter me; when I sought His pleasure, granted me
peace. He is my fort, refuge, protector, support, hope,
```

## PDF PAGE 130

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salvation, saviour and my provider in times of hardship
and comfort). The cloths for ihram be made of cotton. The
ihram be worn after dhuhr prayer. If this is not possible, it
be worn after any daily prayer or after the recitation of
two raka'as . It is preferable that in the first raka'a, after
the recitation of the Chapter of Al-Hamd, the Chapter of
Tawheed be said and in the second raka'a, after the
Chapter of Al-Hamd, the Chapter of Kafiroon be said. After
the prayer, Allah be praised and may peace be with the
Holy Prophet and his pure progeny. Then the following
could be said: (O Allah! include me among those who
have responded to Your call, have faith in Your promise
and follow Your command, for I am Your slave in Your
confinement. I cannot be saved, except by You, and
cannot take, except what You grant. You have reminded
us of Hajj. I beseech You that You make me firm on Your
book and the practices of Your Prophet (s.a.w.). Grant me
strength where I am weak and that I may perform what is
incumbent on me with ease and health. Include me
among those whose arrival pleases You, You are pleased
with, You call by name and have recorded. O Allah! I have
travelled from far and have spent my property to attain
Your pleasure. O Allah! accomplish my Hajj and Umrah. O
Allah! in compliance with Your book and the practice of
Your Prophet (s.a.w.), I intend to perform the Umrat-ut-
Tamatu' for Hajj. If any impediment comes in my way,
remove it by Your power. O Allah! if I do not achieve the
Hajj, I may at least the Umrah. I forbid myself, for Your
sake, my hair, body, flesh, blood, bones, brain, my union
with my wife, clothes and perfume so that I may attain
Your pleasure and the Hereafter). Make the niyyah
(intention) for ihram together with talbiyah. It is
recommended that men say the talbiyah aloud. Say during
the talbiyah: (I am present, O High, I am present. I am
present, O one who calls towards Heaven. I am present, I
am present O Forgiver of sins. I am present, I am present O
One who owns my presence. I am present, I am present O
Mighty and Generous. I am present, I am present O You
who first created and to whom all will return. I am
present, I am present O One who is free from want and to
```

## PDF PAGE 131

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whom all turn for their needs. I am present, I am present O
who is feared and to whom there is inclination. I am
present I am present, O true God. I am present O the One
with Grace, Excellence, Goodness and Beauty. I am
present O one who averts major calamities. I am present, I
am present Your servant and the son of Your servant. I am
present, I am present O Generous, I am present). Then say:
(I am present seeking closeness to You through
Muhammad and his progeny. I am present, I am present
for Hajj or Umrah, I am present, I am present. And this is
the Umrah connecting to the Hajj. I am present, I am
present; my presence is certain and so is my
communication to You). The talbiyah constantly repeated
in a state of ihram, when waking from sleep, after every
prayer, when embarking on a vehicle, riding,
disembarking or dismounting, while climbing or
descending, when meeting other riders or in the desert;
and even in the condition of janabah or menstruation. It
must not be stopped in the Umrat-ut-Tamatu' until the
houses of Makkah appear and in Hajj-ut-Tamatu' till the
zawaal of the day of Arafat.
Matters discouraged in Ihram
To wear ihram in black cloths; as a matter of precaution,
this colour must be avoided and it is preferred that the
ihram be of white cloths. To sleep on yellow bedding or
pillow. To wear dirty cloths for ihram. If they become dirty
in a state of ihram, it is better not to wash them but there
is no objection to wearing another pair. To wear ihram of
cloths with pictures. To apply henna before wearing ihram
if its colour would remain at the time of wearing ihram. To
have a bath and it is preferred, as a matter of precaution,
that one must not massage the body. To reply to a caller
by saying, “Labaik”, that is I am present.
Matters recommended on entry into Haram
On reaching the Haram, one must dismount and perform
a ghusl to enter it. The pilgrim must remove his shoes on
entry into the Haram and hold them in his hands in
humility to Allah, the High. At the time of entering the
Haram, the following supplication be said: (O Allah! You
have stated in Your Book, and Your word is true, "And
```

## PDF PAGE 132

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proclaim among men the Hajj: they will come to You on
foot and on every lean camel, coming from every remote
path" (Ch. 22 V.3O). O Allah! it is my fervent hope that I be
among those who responded to Your call. I have come
from far with difficulties and from a remote path, listening
to Your call, responding to it and obeying Your command.
All this became possible because of Your generosity and
favour to me. I praise and thank You for granting me the
grace and by this advance towards You, I seek closeness to
You, a place with You, forgiveness of my sins and
acceptance of my repentance, by Your grace. O Allah!
bless Muhammad and his progeny and out of Your mercy
forbid the fire of Hell for my body and save me from Your
punishment and penalties, O Most Merciful of the
merciful). To chew a little of Edhkher (s a well known
herb) at the time of entry.
Countries on entry into holy Makkah and the Holy Mosque
It is recommended for anyone wishing to enter Holy
Makkah to make a ghusl before entry and enter with
peace and solemnity. For those arriving from the route of
Madinah, it is recommended that they enter from the
elevation and depart from there by its lower side. If the
entry is by the gate of Bani Shaiba, albeit little known
because of the expansion of the Mosque, some say it is like
?? the gate of Bab-es-Salaam, yet it is it is preferred to
enter through the Bab-es-Salaam and proceed straight
until one faces the pillars. It is recommended to stop at the
gate of the Mosque and say: (May peace be with you, O
Prophet and may the mercy and blessings of Allah be on
you. In the name of Allah and by Allah and by His wish.
Peace be with with! with the Prophets of Allah and His
Messengers. Peace be with with! with the Messenger of
Allah. Peace be with with! with Ibrahim, the friend of
Allah and all praise is to Allah, the Sustainer of the
universes).
Then enter the Mosque concentrating on the Holy Ka'ba
and, raising hands towards the sky, say: (O Allah! I
beseech You in this holy place and in the first of my
ceremonies to accept my repentance, forgive my sins and
relieve me of the load on my back. All praise be to Allah
```