HajjTheIslamicPilgrimageAccordingto5SchoolsofIslamicLawAllamahMohdJawadMaghniyyah-XKP

Published:2014Tag(s):islamfiqh"hajlaws""islamiclaw"tawzih"hajj.umrah"meccapilgrimxkp

Part1TheHajj

TheActsoftheHajj

Atthebeginning,inordertomakeiteasierforthereadertofollowtheopinionsofthefiveschools

of fiqh about various aspects of Hajj, we shall briefly outline their sequence as ordained by theShari'ah.TheHajjpilgrimcomingfromaplacedistantfromMeccaassumesihram[1]fromthemiqat[2]on

hisway,orfromapointparalleltotheclosestmiqat,andstartsrecitingthetalbiyah.[3]Inthisthereisnodifferencebetweenoneperforming`UmrahmufradahoranyofthethreetypesofHajj(i.e.tamattu,ifrad, qiran).However, those who live within the haram[4] of Mecca assume ihram from theirhouses.'[5]OnsightingtheHolyKa'bah,herecitestakbir ربكأ هللا (i.e.`Godisthegreatest')and tahlil الإ هلإ الهللا (i.e.`ThereisnogodexceptAllah')whichismustahabb[6](desirable,thoughnotobligatory).On

enteringMecca,hetakesabath,whichisagainmustahabb.Afterenteringal‑Masjidal‑Haram,firsthegreetstheBlackStone(al‑Hajaral‑'Aswad)‑ifpossiblekissesit,otherwisemakesagesturewithhishand - thenmakes the tawaf (seven fold circumambulation of theKa'bah) of the first entry,whichismustahabb foroneperformingHajjal‑'ifradorHajjal-qiran.Then he offers the two raka'atofthe tawaf, again greets the Black Stone if he can, and leaves al‑Masjid al‑Haram. After this, heremainsinthestateofihraminMecca.Onthedayoftarwiyah,i.e.theeighthdayofthemonthofDhual‑Hijjah,orifhewantsadayearlier,hegoesforthtowards`Arafat.If the pilgrim has come for `UmrahmufradahorHajjal-tamattu;he performs the tawafof the

entry,whichisobligatory(wajib)forhim,andpraysthetworaka'atofthetawaf.Thenheperformsthesa’ybetweenSafa andMarwah, and, following it, thehalq (complete head shave) or taqsir [7](partialshorteningof thehairof thehead).Thenhe is relievedof thestateof ihramand its relatedrestrictions,andthingsprohibitedinihrambecomepermissibleforhim,includingsexualintercourse.[8]ThenheproceedsfromMeccaafterassumingihramforasecondtime,earlyenoughtobepresentatthewuquf(halt)at`Arafat(referredtoas`mawqif,;i.e.theplaceofhalting)atnoontimeontheninthofDhual‑Hijjah.

Assumptionofihramonthedayoftarwiyah,i.e.eighthDhual‑Hijjah,ispreferable.TheHajj pilgrim, irrespective of the type ofHajj he intends to perform, turns towards `Arafat,

passing throughMina. The period of thewufuq at `Arafat is, for the Hanafi, Shafi`i, and Malikischools,fromthenoonoftheninthuntilthedaybreakofthetenth;fortheHanbalischool,fromthedaybreakoftheninthuntilthedaybreakofthetenth;andfortheImamiyyah,fromnonuntilsunsetontheninth,andinexigencyuntilthedaybreakofthetenth.[9]Thepilgrimoffersinvocations(dua')at`Arafat,preferably(istihbaban)inanimploringmanner.Then he turns towards Muzdalifah (also called al‑Mash'ar al‑Haram), where he offers

theMaghribandIsha'prayersonthenightofthe`Id(i.e.thetenthofDhual‑Hijjah).Offeringthetwoprayersimmediatelyafteroneanotherisconsideredmustahabbbyallthefiveschools.AccordingtotheHanafi,Shafi'i,andHanbalischools,itisobligatorytospendthisnight(i.e.thenightofthe`Id)atMuzdalifah; for the Imamiyyah, it is not obligatory but preferable. After the daybreak, he makes

thewuqufatal‑Mash'aral‑Haram,whichiswajibfortheImamiyyahandmustahabbforotherschools.AndatMuzdalifah,preferably,hepicksupsevenpebblestobethrownatMina.After this, he turns towardsMinabefore sunriseon thedayof `Id.Thereheperforms the ritual

throwingofstones,calledramy,atJamaratal‑`Aqabah,nomatterwhichofthethreekindsofHajjheisperforming.Theramyisperformedbetweensunriseandsunset,preferably(istihbaban)accompaniedbytakbirandtasbi هللا ناحبس (i.e.proclaimingGod'sglorybysaying`HowfarGod isfromeveryimperfection!').Thenifanon‑MeccanonHajjal-tamattu;heshouldslaughterthesacrificialanimal(acamel,cow

or a sheep), by agreement of all the five schools. However, it is not obligatory for one onHajjal‑'ifrad; again by consensus of all the five schools. For one on Hajj al-qiran, the sacrifice isobligatoryfromtheviewpointothefourSunnischools,andfortheImamiyyahit isnotobligatoryexcept when the pilgrim brings the sacrificial animal (al‑hady) along with him at the time ofassumingihram.For aMeccanperformingHajjal-tamattu; the sacrifice is obligatory from the viewpoint of the

Imamiyyahschool,butnotaccordingtothefourSunnischools.After this, he performs the halq or taqsir, irrespective of the kind of Hajj he is performing.

Afterhalqortaqsir,everythingexceptsexualintercoursebecomespermissibleforhimaccordingtothe Hanbali, Shafi'i and Hanafi schools, and according to the Maliki and Imamiyyah schools,everythingexceptintercourseandperfume.Thenhereturns toMeccaon thesameday, i.e. thedayof the`Id,performs the tawafal‑ziyarah,

praysitsrelatedtworaka'at,regardlessofwhichkindofHajjheisperforming.Afterthis,accordingtothefourSunnischools,heisfreefromallrestrictionsincludingthatofsexualintercourse.Thenheperforms the sa’y between Safa andMarwah if onHajjal-tamattu; by agreement of all the fiveschools. For the Imamiyyah school, the sa’yafter tawaf al‑ziyarah is also obligatory for oneperformingHajjal-qiranandHajjal‑'ifrad.Butforotherschools,itisnotobligatoryifthepilgrimhadperformedthesa’yafterthetawafoffirstentry,otherwiseitis.FortheImamiyyah,itisobligatoryforallthetypesofHajjtoperformanothertawafafterthissa’y.

Without thistawaf, called tawafal-nisa; one is not relieved of the interdiction of abstinence fromintercourse.ThenthepilgrimreturnstoMinaonthesameday,i.e.thetenth,wherehesleepsonthenightofthe

eleventh,performs the threefold throwingof stones (ramyal jamarat)during the interval from thenoon until the sunset of the eleventh‑ by consensus of all the five schools. For the Imamiyyah,theramy ispermissibleaftersunriseandbeforenoon.After this,on thedayof the twelfth,hedoeswhat he had done the day before. All the legal schools agree that hemay now depart fromMinabeforesunset.Andifhestaysthereuntilsunset,heisobligedtospendthenightofthethirteenththereandtoperformthethreefoldramyonthedayofthirteenth.After the ramy, he returns to Mecca, before or after noon. On entering Mecca, he performs

another tawaf,tawafal‑wada` (the tawaf of farewell), which ismustahabb for the Imamiyyah andMalikischoolsandobligatoryforthenon‑Meccansfromtheviewpointoftheremainingthree.Here

theactsoftheHajjcometoconclusion.

TheConditions(Shurut)thatmaketheHajjObligatory(Wajib)

TheProvisoofBulughTheHajj isnotobligatoryforchildren, regardlessofwhetherachild isof theageofdiscretion

(mumayyiz)ornot(ghayrmumayyiz).Foramumayyizchild,theHajjisvoluntaryandvalid.However,itdoesnotrelievehim/herof theobligationtoperformtheobligatoryHajj(calledhijjat ib) foraMuslim are: maturity (bulugh), sanity (`aql), and `capability' (istita'ah).al‑'Islam) later as an adultpossessing istita'ah; this, incasehe/shedoesnot attainadulthoodbefore thewuquf.On this all thefiveschoolsoffiqhareinagreement.It ispermissiblefortheguardian(wali)ofaghayrmumayyizchildtotakehimalongontheHajj

pilgrimage.Inthatcase,heputsonthechildthedressofihram;instructshimtosaythetalbiyah,ifthechildcansayitwell,orotherwisesaysithimselfonthechild'sbehalf;andiscautiouslestthechildcommitssomeactunlawful(haram)forthepilgrims(hujjaj).Theaccompanyingguardianalsotellshim to perform every act that the child can perform himself, and what he cannot, the guardianperformsitonthechild'sbehalf.The schools of fiqh differ on two questions relating to the Hajj of amumayyiz child: firstly,

whether his Hajj is valid, irrespective of the permission of the guardian; secondly, whether he isrelievedoftheobligationofHajjifheattainsadulthoodbeforemawqif.AccordingtotheImamiyyah,Hanbali, and Shafi'i schools, the guardian's permission is a provision for the ihram to be valid.According to Abu Hanifah, the idea of validity is inapplicable to the child's Hajj, evenifmumayyiz,and regardless ofwhether heobtains thepermissionof theguardianor not; because,accordingtohim,thereisnothingtoachild'sHajjexceptitssignificanceasanexercise(Fathal‑Bari,al‑Mughni,al‑Tadhkirah).According to the Imamiyyah, Hanbali and Shafi`i schools, if the child attains adulthood

beforemawqif,his obligatory duty ofHajj (hijjat al‑'Islam) is thereby fulfilled.And according toImamiyyahandMalikischools, thedutyisfulfilledifherenews ihram (asanadult),otherwisenot;whichmeansthatheshouldstarttheHajjalloveragainfromthebeginning.(al‑Tadhkirah)InsanityBasically theconditionof insanity relievesapersonofallduties.Even ifhewas toperform the

Hajj, andpresumably in theway expectedof a saneperson, itwouldnot fulfil his obligatorydutywerehetoreturntosanity.Ifhisinsanityisperiodic,whenregainedforasufficientlylongintervalitiswajib for him to perform the Hajj with all its conditions and in all its details. However, if theintervalofsanityisnotsufficienttoperformalltheactsoftheHajj,heisquitoftheobligation.Istita’ahAll the five schools of fiqh agree that istita`ah is a requirement for the Hajj duty to become

obligatoryasmentionedbytheQu’ranicverse:

الیبس هیلإ عاطتسا نم

(“…whoeverisabletomakehiswaythere”).TheQur'an,3:97

However, there is disagreement about themeaning of istita`ah. In hadith it has been defined asconsistingof"al‑zadwaal‑rahilah".`Al‑rahilah'impliestheexpensesoftoandfrojourneytoMecca,and`al‑zad'standsfortheexpensesrequiredfortransport,food,lodging,passportfees,andthelike.Moreover, thefundsneededtomeetsuchexpensesmustcomeoutof thesurplusafterpayingone'sdebts, after arranging for one's family's livelihood, meeting the requirements of one's source ofincome (suchas land for a farmer, tools for a craftsman, capital for a tradesman, and soon), andwithoutcompromisingthesecurityofhislife,propertyandhonour.AllschoolsagreeaboutitexcepttheMalikis,whosaythatthedutyofHajjisobligatoryforanyone

whocanwalk.TheMalikisalsodonotconsiderthenecessityofprovidingforthelivingexpensesofthefamily.Rather,theyconsideritcompulsoryforonetoselloffhisessentialmeansoflife,suchasland,livestock,tools,andevenbooksandunessentialclothes.(al‑Fiqh`alaal‑madhahibal‑'arba`ah).If a person upon whom the Hajj duty is not obligatory due to absence of istita'ah, takes upon

himself the burden and performs the Hajj, in case he attains istita'ah afterwards, is his first Hajjsufficientor shouldheperform theHajj once again?According to theMaliki andHanafi schools,yes, repetition isnot compulsory.According to theHanbali school, yes, but aduty left unattended,suchasanunpaiddebt,mustbedischarged.According to the Imamiyyah school, it does not suffice the obligation of Hajj if he

attains istita'ah afterwards, because the provisional is inseparable from the provision both in itspresence and its absence. The Hajj performed before the attainment of istita'ah is consideredsupererogatory(nafl).Later,withitsrealization,repetitionoftheHajjbecomesobligatory.Immediacy(al‑Fawr)The Imamiyyah, theMaliki, and theHanbali schools consider theobligation (wujub) of theHajj

dutytobeimmediatelyapplicable(fawri);i.e.itisnotpermissibletodelayitfromthemomentofitspossibility. It is sinful to delay, though the Hajj performed with delay is correct and fulfils theobligation.Theauthorofal‑Jawahirsays:TheimmediacyoftheobligationofHajjmeansthatitisnecessarytotakeinitiativetoperformthe

Hajj in the first year of attaining istita'ah, and failing that at one's next earliest opportunity….Thereafter, there is no doubt about the sinfulness of the delay if one were to forgo the firstopportunityinthecaseofabsenceofanother.According to the Shafi`i school, the obligation of Hajj is not immediate (upon attainment

ofistita'ah);ratheronemaydelayitandperformitwhenhewishes.[10]AccordingtoAbuYusuf,theHajjisanimmediateobligation.Muhammadibnal‑Hasanconsidersdelay(tarakhi)permissible.AbuHanifahhasnoexplicittextonthematter,thoughsomeofhiscontemporariesstatethatheimplicitlybelievesintheimmediacyoftheobligation.

SecondaryIssuesRelatedtoIstita`ah

WomenandtheHajjArethereanyadditionalconditionsforwomenwithregardtoperformanceoftheHajj?Allthefive

schools agree that it is not required that awoman should obtain the husband's permission for theobligatoryHajjduty,normayhepreventherfromundertakingit.However,thereisadifferenceofopinion about whether the Hajj is obligatory upon her or not if she does not find a husband oramahram[11]toaccompanyheronthejourney.According to the Imamiyyah,Maliki and Shafi`i schools, themahram's company or that of the

husbandisnotatallacondition,regardlessofwhethersheisyoungorold,marriedorunmarried;sincethemahram'scompanyisameansofhersafety,notanendinitself.Accordingly,wehavetwocases:eithershefeelsconfidentofhersecurityonthejourney,orshedoesn't.Inthefirstcase,theHajjis obligatory upon her and themahram'scompany is irrelevant. In the second case, she lacks therequirementofistita'ah,inspiteofthemahram'scompany.Accordingly,thereisnoessentialdifferencebetweenamanandawomaninthisrespect.According to the Hanbali and Hanafi schools, the company of the husband or mahram is a

provisionforthewoman'sHajj,evenifshewereold.ItisnotpermissibleforhertoperformtheHajjwithouthiscompany.TheHanafischoolfurtherstipulatestheconditionthatherlocationshouldbeatadistanceofthreedays'journeyfromMecca.Bequest(al‑Badhl)Al‑Mughni,atextofHanbalifiqh,states:"Ifapersonbequeathsmoneytoanother,itisnotbinding

uponhimtoacceptit,anditdoesnotmaketherecipientmustati`(possessingistita'ah),irrespectiveofwhetherthebequeathedisarelativeorastranger,regardlessofwhetherthebequestsufficesfortheexpensesofthejourneyandfood.Accordingtoal‑Shafi`i,ifthebequestismadebyone'sson,enoughtoenablehimtoundertaketheHajjjourney,theHajjbecomesobligatory.Thisisbecauseitenableshim to perform theHajjwithout having to bear a stranger's favour orwithout any accompanyingencumbranceorharm.According to the Imamiyyah school, if the bequest is an unconditional gift made without the

provisionofperformingtheHajjbytherecipient,theHajjisnotbinding,irrespectiveofwhomakesthebequest.ButifthebequestismadewiththeconditionthatoneperformtheHajj,theacceptanceofthe bequest is binding andmaynot be rejected, even if the bequest ismade by a stranger; since itmakeshimmustati`toundertakethepilgrimage.MarriageWhatifonehasonlyenoughmoneyeithertogetmarriedortoperformtheHajj?Whichofthemis

prior?TheHanafitextFathal‑qadir(vol.II,"Babal‑Hajj")mentionsthisquestionbeingputtoAbuHanifah,who, inhis reply,considered thatpriority lieswith theHajj.Thegenerality (itlaq) of thisanswer inwhichhegivespriority to theHajj, taking intoconsideration thatmarriage isobligatoryundercertainconditions,allowsustoconcludethatforAbuHanifahdelayinHajjisnotpermissible.According to the Shafi'i, Hanbali and Imamiyyah scholars, marriage has priority if there is

likelihood of distress (haraj)or difficulty (mashaqqah)in refraining from marriage. In that caseprioritydoesnotliewiththeHajj.(Kifayatal‑'akhbar,al‑Mughni,al‑`Urwatal‑wuthqa)KhumsandZakatPaymentofthekhumsandzakathaspriorityovertheHajj.Theconditionofistita'ahisnotrealized

untilbotharepaidoff,likeotherkindsofdebts.Istita'ahbyChanceIf someone travels to aplace in thevicinityof theholy cityofMecca,onbusinessor for some

otherpurpose,andhisstaycontinuesuntiltheHajjseason,andifitispossibleforhimtoreachtheHolyKa'bah,he therebybecomesmustati`.And if hewere to returnhomewithout performing theHajj,byconsensusofalltheschools,heisnotrelievedoftheobligation.Istinabah(Deputation)The Islamic duties (`ibadat) are divisible into three categories, depending on a duty's nature

whetheritmainlyinvolvesbodilyactsorfinancialexpenditure.1.Thepurelybodily`ibadatarethosewhich,likefasting(sawm)andprayer(salat),donotinvolve

anyfinancialaspect.AccordingtothefourSunnischools,suchdutiescannotinanycircumstancebedelegated to a proxy (na'ib), either on behalf of a living or a dead person. But according to theImamiyyahschool,takingana'ibispermissibleonbehalfofadeadperson,thoughnotforalivingperson,toperformsawmandsalatforhim,andunderallcircumstances.2. The purely financial `ibadat are those which do not involve bodily acts, such

as khums and zakat. In such`ibadat, all legal schools agree, it is permissible to take a na'ib. It ispermissibleforonetodeputeanothertotakeoutzakatandpayotherkindofalms(sadaqat)fromhisassets.3.Thedutieswhichinvolvebothbodilyandfinancialaspects,suchastheHajj,whichrequiressuch

bodilyactsas tawaf (circumambulationof theKa'bah), say (toand fromovementbetweenMarwahandSafa),ramy(thesymbolicthrowingofstones),andfinancialexpendituressuchasforthejourneyanditsaccompanyingrequirements.All the five legal schools agree that onewho is capable of undertaking theHajj in person and

fulfils all the conditions thereof, should do so himself in person. It is not permissible for him todeputeanothertoundertakeit,andifhedoessoitwouldnotrelievehimofhisobligationtoperformithimself.Ifhedoesnotdoitinhislife,accordingtotheShafi'i,HanbaliandImamiyyahschools,heisnotrelievedofthedutybecauseofthepreponderanceofthefinancialaspect,anditisobligatorytohiresomeonetoperformtheHajjwithasimilarexpenditure.IncasehedoesnotmakeawillfortheHajj,theamountshouldbetakenoutfromhisundividedheritage.[12]According to the Hanafi andMaliki schools, he is relieved of the obligation due to the bodily

aspect; but if he mentions it in his will, the expense is taken out from the one third of hisinheritance‑‑likeallotherbequests‑‑andifhedoesn't,istinabahisnotobligatory.ThePhysicallyIncapable(al‑Qadiral‑`Ajiz)OnewhomeetsallthefinancialconditionsfortheHajjpilgrimagebutisincapableofundertaking

itpersonallyduetooldageorsomeincurabledisease,allthelegalschoolsagree,isrelievedoftheobligationofperformingtheHajjinperson,forGodsays:

جرح نم نیدلا يف مكیلع لعج امو

(…andHehaslaidnoimpedimentinyourreligion….).[13]However,itisobligatoryuponhimtohiresomeonetoperformtheHajjforhim.Butifhedoesn't,

is it anegligenceofadutywhose fulfilmentcontinues to remainuponhim?All the legal schools,withtheexceptionoftheMaliki,agreethatitisobligatoryuponhimtohiresomeonetoperformtheHajj for him. The Maliki says that the Hajj is not obligatory upon one who is incapable ofundertakingitinperson.(al‑Mughni,al‑Tadhkirah)Furthermore,ifasickpersonrecoversafterdeputingsomeonetoperformhisHajj,isitobligatory

uponhimonrecoverytoperformtheHajjinperson?AccordingtotheHanbalischool,anotherHajjisnotobligatory.ButaccordingtotheImamiyyah,Shafi'iandHanafischoolsitisobligatory,becausewhatwasfulfilledwasthefinancialobligation,andthebodilyobligationhasremainedunfulfilled.Istinabahinal‑Hajjal‑MustahabbAccording to the Imamiyyah and Hanafi legal schools; one who has performed the Hijjat

al‑'Islam, if hewants to depute another for a voluntary,mustahabbHajj,may do so, even if he iscapableofundertakingitinperson.ButaccordingtotheShafi`ischool,itisnotpermissible.TherearetwonarrationsfromAhmadibnHanbal,oneindicatingprohibitionandtheotherpermission.AccordingtotheMalikischool,itispermissibleforanincurablesickpersonandforonewhohas

performed the obligatory Hajj to hire another for the Hajj. The Hajj so performed is valid,thoughmakruh(reprehensible).ItisnotconsideredastheHajjofthehirer(mustajir)andiscountedasthemustahabbHajjofthehired(ajir).Thehirergets therewardforprovidingassistance in theperformanceof theHajjandshares the

blessings of the prayers offered. When the Hajj is performed for the benefit of a dead person,irrespectiveofwhetherhehasaskedforitinhiswillornot,itiscountedneitherasfulfilmentoftheduty(fard)norasa supererogatory (nafl)act, nordoes it relievehimof thedutyof theobligatoryHajj.(al‑Fiqh`alaal‑madhahibal‑'arba`ah).TheConditionsfortheNa'ibThe na'ib should fulfil the conditions of: bulugh (adulthood), `aql (sanity), belief in Islam,

exemption from the duty of obligatoryHajj, and ability to perform theHajj properly.Amanmayrepresentawomananda‑womanmayrepresentaman,evenifboththena'iband theonewhomherepresentshavenotperformedtheHajjbefore.[14]Should the na'ib commence the journey from his own place or that of the deceased whom he

represents,orfromoneofthemawaqit?AccordingtotheHanafiandMalikischools,thena'ibshouldcommencethepilgrimagejourneyfromtheplaceofthedeceased,ifhehasnotspecifiedthestartingpoint;otherwiseaccordingtohiswish.According to the Shafi`i school, the pilgrimage commences from one of the mawaqit; if the

deceasedpersonhasspecifiedone,thenthena'ibmustactaccordingly,otherwiseheisfreetochooseoneofthemawaqit.AccordingtotheHanbalischool,thena'ibmuststartfromtheplacethatthedeceasedwasobliged

to begin from if he had performed the Hajj himself, and not from the place of his death. If thedeceasedpersonhadattainedistita'ahataplacetowhichhehadmigrated,laterreturningtohisownplace,thena'ibshouldstartfromtheplaceofmigration,notfromthedeceasedperson'shome,exceptwhenthedistance(betweenhishome‑townandtheplaceofmigration) is less thanwhat isrequiredforqasrinprayersperformedbyatraveller.[15]According to the Imamiyyahschool, theHajj isclassified intomiqati (i.e.onewhich starts from

oneofthemawaqit)andbaladi(i.e.onewhichstartsfromthetownofthedeceased).If thedeceasedhasspecifiedoneofthesetwokinds,thentheonespecified.Ifhehasnotspecified,anyoneofthetwomaybeperformed.OtherwisetheHajjismiqatiand, if

possible,startsfromthemiqatnearesttoMecca,orelsethemiqatnearesttothetownofthedeceased.Thecostofal‑Hijjatal‑miqatiyyahis takenoutfromtheundividedlegacyinthecaseofobligatoryHajj, and the expense exceeding the cost of al‑Hijjat al‑miqatiyyah is taken from the one third.(al‑Jawahir)DelaybytheNa'ibOnce thena'ib ishired, it isobligatory forhim toactwith immediacy.Hemaynotpostpone the

Hajjbeyondthefirstyear.Also,itisnotpermissibleforhimtodeputeanother,sincethedutyishisown.Ifwedonotknowthatheactuallywentonthepilgrimageandperformedallitsessentialacts,orifwedoubtwhetherheperformedthemcorrectlyandproperlyornot,orwhetherhefailedtofulfilanyofitsobligatoryessentials, thenweassumethatheactedcorrectlyandproperly,unlessthereisprooftothecontrary.ChangeofPurposebytheNa'ib(al‑`Udal)According to theHanafi and Imamiyyah schools, if one species to thena'iba particular kind of

Hajj;suchasJajjal‑'ifrad,orHajjal-qiran;then it isnotpermissible forhimtomakeanychange.However, if a particular townwas specified as the starting point and thena'ib starts from anothertown,thepurposeoftheonewhohireshimisconsideredasfulfilledifthesaidspecificationwasnotreallyintendedbythehirer;i.e.ifbymentioningtheroutehemeanttheHajjitself,andnottheroutespecifically.(al‑Tadhkirah,al‑Fiqh`alaal‑madhahibal‑'arba`ah).

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Part2Al‑‘Umrah

TheMeaningof`Umrah

Theword`umrahincommonspeech"visit",butintheShari`ahitmeanspayingavisittotheBayt

Allahal‑Haram(theSacredHouseofGod,i.e.theHolyKa'bah)inaspecificform.TheKindsof`UmrahThe `Umrah is of two kinds: the first which is performed independently of the Hajj

(calledal‑`Umratal‑mufradahal‑mustaqillah`anal‑Hajj),andthesecondkindwhichisperformedinconjunction with the Hajj (al‑`Umrat al‑mundammah ila al‑Hajj).The al‑`Umrat al‑mufradah, theindependent `Umrah, all the five legal schools agree, can be performed at all times of the year,thoughitismeritorioustoperformitduringthemonthofRajabaccordingtotheImamiyyah,andinRamadanaccordingtothefourSunnischools.The timeof the conjugate `Umrah,which is performedbefore theHajj and in the courseof the

samejourneybytheHujjajcomingtotheHolyMakkahfromdistantcountries,byconsensusofallfive schools, extends fromShawwal toDhulHijjah.However, there isdisagreement among legistsaboutthemonthofDhulHijjah,whethertheentiremonthoronlythefirsttendaysbelongtotheHajjseason. Anyone who performs the conjugate `Umrah is considered relieved of the obligation toperformtheal‑`Umratal‑mufradahbythosewhobelieveinitsbeingobligatory.DifferenceBetweentheTwoKindsof`UmrahThe Imamiyyah scholars make a distinction between al‑`Umrat al‑mufradah and `Umrat

al‑tamattu`,citingthefollowingreasons:1. The Tawaf al-nisa' (to be explained later) is obligatory in al‑`Umrat al‑mufradah, not in

the`Umratal‑tamattu;andaccordingtosomejuristsisforbidden.2.Thetimeof`Umratal‑tamattu`extendsfromthefirstof themonthofShawwal to theninthof

Dhual‑Hijjah,whereasal‑`Umratal‑mufradahcanbeperformedatalltimesoftheyear.3. The pilgrim (mu'tamir) performing the `Umrat al‑tamattu` is required to shorten his hair

(al‑taqsir),whereasthemu`tamirofal‑`Umratal‑mufradahcanchoosebetweenshorteninghishairorcompletelyshavinghishead(al‑halq),asshallbeexplainedlater.4.The`Umratal‑tamattu`andtheHajjoccurinthesameyear,whichisnotthecasewithal‑`Umrat

al‑mufradah.Karrarah, inhisbookal‑Dinwaal‑Hajj `alaal‑madhahibal‑'arba'ah,says that,according to the

MalikiandShafi`ischools,forthemu'tamirofal‑`Umratal‑mufradahallthingsarepermissible,evensexualintercourse,aftertheshorteningofhair(al‑taqsir)ortheheadshave(al‑halq),irrespectiveofwhether he brings along with him the sacrificial offering (al‑hady) or not. But according to theHanbaliandHanafischools,themu'tamirgetsawaywithal‑taqsiroral‑halq,ifhedoesnotbringthesacrificialoffering;otherwiseheremainsinthestateofihramuntilhegetsthroughtheHajjandthe`Umrahonthedayofsacrifice(yawmal‑nahr).

TheConditionsofthe‘UmrahTheconditionsforthe`UmrahareessentiallythesameasmentionedinthecaseoftheHajj.TheStatusof`UmrahAccording to the Hanafi and Maliki schools, the `Umrah is not obligatory but a highly

recommendedsunnah(sunnahmu'akkadah).ButaccordingtotheShafi`iandHanbalischoolsandthemajority of Imamiyyah legists, it is obligatory (wajib) for one who is mustati`, and desirable(mustahabb)foronewhoisnotmustati:Insupport,theycitetheQur'anicverse:

هللا ةرمعلاو جحلا اومتأو

(PerformtheHajjandthe`UmrahforAllah.)[1](Fiqhal‑Sunnah,vol.V;al‑Fiqh`alaal‑madhahibal‑'arba`ah;al‑Jawahir;al‑Mughni)[2]TheActsofthe`UmrahAccording toal‑Fiqh `ala al‑madhahib al‑'arba`ah,whatever iswajibor sunnah for the Hajj is

alsowajibandsunnahfor the`Umrah.But the`UmrahdoesdifferfromtheHajj incertainrespects:thereisnospecifictimeforperformingthe`Umrah;itdoesnotinvolvethehalt(wuquf)intheplainof`Arafat;neitherthedeparturethenceforthtoal‑Muzdalifah;northeramyal‑jamarat.[3]TheImamiyyahbookal‑Jawahirmentionsthat:"Theobligatoryacts(af'alora'mal)oftheHajjare

twelve: ihram;the wuquf at `Arafat; the wuquf at al‑Mash'ar al‑Haram; the entry into Mina;theramy;thedhibh(sacrifice);itsrelatedtaqsirorhalq;thetawaf (thesevenfoldcircumambulationoftheKa'bah),anditsrelatedraka'at(unitsofthelengthofprayers);thesa’y;thetawafal-nisa',andits related raka'at. The obligatory acts of al‑`Umrat al‑mufradah areeight:niyyah(intention);ihram[4];tawafitsrelatedraka'at;thesa’y;thetaqsi;thetawafal-nisa';anditsrelatedraka'at."ThisindicatesthatallthelegalschoolsagreethattheactsoftheHajjexceedthoseofthe‘Umrahby

theactsassociatedwith thewuquf.Moreover, the Imamiyyahschoolconsiders itobligatory for theperformeroftheal‑`Umratal‑mufradahtoperformasecond tawaf, the tawafal-nisa'.Similarly theMaliki school differs from others in considering halqor taqsir as non‑obligatory for al‑`Umratal‑mufradah.TwoSubsidiaryIssues1.Theobligation(wujub)ofal‑`Umratal‑mufradahisnotconnectedwiththeistita`ahfortheHajj.

If,supposedly,itispossibleforapersontogotoMeccaatatimeotherthanthatoftheHajjandnotpossibleatthetimeoftheHajj,thenthe`UmrahinsteadoftheHajjbecomesobligatoryforhim.Ifhedieswithoutperformingit,itsexpenseistakenoutfromhisheritage."[5]Similarly,ifonehasistita'ahforHajjal‑'ifradinsteadofthe`Umrah,itbecomesobligatoryupon

him; because each of them is independent of the other. This applies toal‑`Umrat al‑mufradah.Asto`Umratal‑tamattu`,whichshallbeexplainedlater,itswujubdependsuponthatoftheHajj,sinceitisapartofit.

2.AccordingtotheImamiyyah,itisnotpermissibleforoneintendingtoentertheHolyMeccato

crossthemiqatorenteritsharam(sacredprecincts)withoutgettingintothestateofihram,evenifhehasperformedtheHajjandthe`Umrahmanytimesbefore.Onlywhentheexitandentryrecurseveraltimes duringmonth, or when after entering the city as amuhrim he goes out any re‑enters for asecond time in less than thirtydays, it isnoobligatory.Therefore, ihramwith respect toentry intoMecca is comparable to thewudu'before touching theHolyQur'an. This clearly demonstrates thebaselessness of the lie that the Shi`ah do not consider al‑Bayt al‑Haram as sacred, and that theypretendtoperformtheHajjforthesakeofpollutingtheholysanctuaries.(!)According to Abu Hanifah, it is not permissible to go beyond the miqat and enter

theharamwithoutihram,butentryintotheremainingareaispermissiblewithoutihram.Malikdoesnotagreewiththis,andtwoopinionsareascribedtoal‑Shafi'ionthematter.Thismuchofdiscussionaboutthe`Umrahissufficientforthrowinglightuponit,sothatthereader

maygraspitsdifferencewiththeHajj,thoughonlyinsomeaspects.Whatweshallsaylaterwillofferfurtherclarification.

[16][17][18][19][20]

Part3TheFormsofHajj

AllthefivelegalschoolsagreethattherearethreekindsofHajj:tamattu`,qiran,andifrad.They

alsoagreethatbyHajjal-tamattu`ismeantperformanceoftheactsofthe`Umrahduringthemonthsof theHajj. The acts of theHajj itself are performed after getting through the `Umrah. They alsoagreethatbyHajjal‑'ifradismeantperformingtheHajjfirstandthen,aftergettingthroughtheactsoftheHajj,gettingintothestateof ihram forperformingthe`Umrahanditsrelatedacts.ThefourSunnilegalschoolsagreethatthemeaningoftheHajjal-qiranistogetintoihramfortheHajjandthe`Umrahtogether.Thenthetalbiyyahutteredbythepilgrimis ةرمعو جحب مهللا كیبل .According to the Imamiyyah school, theHajj al-qiran and Hajj al‑‘ifrad are one and the same.

There is nodifferencebetween themexceptwhen thepilgrimperforming theHajjal-qiran bringsthehady at the time of assuming the ihram. Then it is obligatory upon him to offer what he hasbrought.ButonewhoperformstheHajjal‑‘ifradhasessentiallynoobligationtoofferthehady.Inbrief,theImamiyyahdonotconsideritpermissibletointerchangetwodifferentihram's,[1]orto

performtheHajjandthe`Umrahwithasingleniyyah(intention)underanycondition;buttheotherlegalschoolspermititinHajjal-qiran.Theysaythatithasbeennamed`al‑qiran'becauseitinvolvesunion between theHajj and the `Umrah.But the Imamiyyah say that it is because of the additionalfeatureofthehadyaccompanyingthepilgrimatthetimeofihram.[2]According to the four Sunni legal schools, it is permissible for the pilgrim, Meccan or

non‑Meccan, to choose from any of the three forms of theHajj:al‑tamattu;al‑qiran, oral‑'ifrad,without involving any karahah(reprehensibility). Only Abu Hanifah considers Hajj al-tamattu`andHajjal-qiranasmakruhfortheMeccan.ThefourSunni legalschoolsalsodifferas towhichof the threekindsofHajj issuperior to the

others. The best according to the Shafi`i school is al‑‘ifrad, and al‑tamattu` is superiortoal‑qiran.AccordingtotheHanafischool,al‑qiranhasgreatermerit than theother two.Thebestaccording to theMaliki school is al‑‘ifrad, and according to the Hanbali and Imamiyyah schoolsisal‑tamattu`.AccordingtotheImamiyyahschool,Hajjal-tamattu`isobligatoryupononelivingatadistanceof

over forty‑eight miles fromMecca, and he may not choose any other kind except in emergency.TheHajjal-qiranandHajjal‑‘ifradareperformablebythepeopleofMeccaandthoselivingarounditwithinadistanceofforty‑eightmiles,anditisnotpermissibleforthemtoperformexceptoneofthesetwokinds.TheImamiyyahbasetheirargumentonthisverseoftheQur'an:

كل ذ ةلماك ةرشع كلت متعجر اذإ ةعبسو جحلا يف مایأ ةثالث مایصف دجی مل نمف يدهلا نم رسیتسا امف جحلا ىلإ ةرمعلاب عتمت نمفمارحلا دجسملا يرضاح هلهأ نكی مل نمل

…ifanyonewishestocontinuethe'umraontothehajj,Hemustmakeanoffering,suchashecanafford,butifhecannotaffordit,Heshouldfastthreedaysduringthehajjandsevendaysonhisreturn,Makingtendaysinall.Thisisforthosewhosehouseholdisnotin(theprecinctsof)theSacredMosque…..(2:196)Moreover, according to the Imamiyyah school, it isnotpermissible foroneobliged toperform

theHajjal-tamattu` to changeover to something else, except for theproblemof shortageof time

available, or, in the case of women, due to impendingmenses. In those cases it is permissible tochangeeithertoal‑qiranoral‑‘ifradoncondition that the`Umrah isperformedafter theHajj.Thelimitoftheshortageoftimeisfailuretobepresentatthewuqufin`Arafatuntilnoon.For one whose duty is al‑qiran or al‑‘ifrad, such as the natives of Mecca or those from its

surroundingregion,itisnotpermissibletochangetoal‑tamattu`,exceptinexigency(suchasthefearof impending menses). After explaining this position of the Imamiyyah school, the authorofal‑Jawahirsays,"Ihavenotcomeacrossanydifferentopiniononthismatter."And all the five legal schools agree that the hady is not compulsory for one performing Hajj

al‑'ifrad,thoughbetterifperformedvoluntarily.[21][22]

The‘Ihram

Mawaqital‑'IhramTheihramiscompulsoryforallthevariouskindsofHajjaswellas'`Umrah,andisregardedas

theirbasicelement(rukn)bytheImamiyyah,andasobligatorybyotherschools.Allthefiveschoolsagreethatthemiqatofthepeopleofal‑MadinahfromwheretheyassumeihramisMasjidal‑Shajarah,also known as Dhu al‑Hulayfah; [1]for the pilgrims of al‑Sham (which includes the Syrians, theLebanese,thePalestiniansandtheJordanians,notingfurtherthattherouteshavechangedfromwhattheyusedtobeinthepast),MoroccoandEgyptthemiqatisal‑Juhfah;[2]forthepilgrimsofIraq,itisal‑`Aqiq;[3]forthosefromYemenandotherswhotakethesameroute,itisYalamlam.[4]AccordingtotheImamiyyah,Qarnal‑Manazil[5]isthemiqatforthepeopleofal‑Ta'ifandthose

whotaketheirroutetowardsMakkah.ButaccordingtothefourSunnischools,itisthemiqatof thepeopleofNajd.ThemiqatforthosefromNajdandIraqaccordingtotheImamiyyahisal‑`Aqiq.Allthelegalschoolsagreethatthesemawaqitalsoapplytothosewhointheirjourneytakesimilarroutes,eventhoughtheymaynotbenativesofthoseregions.For instance, if a Syrian starts on Hajj from al‑Madinah, it is permissible for him to

assumeihramfromDhual‑Hulayfah;ifhestartsonHajjfromYemen,hismiqatisYalamlam;iffromIraq,thenal‑`Aqiq,andsoon.Ifonedoesnotpassthementionedmawaqitonhisroute,themiqatforhimistheplaceparalleltoanyoneofthem.If someone lives at a place nearer to Makkah than any of the prescribed mawaqit, then he

assumes ihram from the place of his residence. For, someone who resides in Makkah itself,hismiqatisMakkah.Foroneperformingtheal‑`Umratal‑mufradah, themawaqit,according to theImamiyyah,arethesameasfortheHajj.IhramBeforeMiqatThe four Sunni legal schools agree on the permissibility of assuming ihram before the point

of miqat, but disagree as to which has greater merit. According to Malik and IbnHanbal,ihrambeforemiqatismoremeritorious(afdal).AccordingtoAbuHanifah,themeritliesinassuming ihram while starting the Hajj journey from one's town: Two opinions are ascribed toal‑Shafi'iinthisregard.However,accordingtotheImamiyyahschool,ihrambeforemiqatisnotpermissibleexceptforone

who intends to perform the `Umrah in themonth of Rajab and is afraid ofmissing it if ihram isdelayed untilmiqat is reached, and for one who makes a vow (nadhr) to assume ihram beforethemiqat.(al‑Tadhkirah,Fiqhal‑Sunnah)IhramafterMiqatThere is consensus among all the legal schools that it is not permissible to cross

themiqatwithoutihram,andonewhodoessomustreturntothemiqatforassumingihram.Ifhedoesnotreturn,accordingtothefourSunnischools,hisHajjiscorrectthoughheshouldofferahady inatonement.Butiftherebeanyimpediment,suchasfearofinsecurityonthewayorshortageoftime,thereisnosin.This,regardlessofwhetherthereareothermawaqitbeforehimonhispathornot.

Accordingto theImamiyyah, ifhehasdeliberatelyneglected toassume ihramat themiqatwhile

intending toperform theHajjor the `Umrah, ifhedoesnot turnback to themiqat, there beingnoothermiqatbeforehimfromwhichhecanassumeihram,hisihramandHajjareinvalid,whetherhehadavalidpretextfornotreturningornot.But ifhisfailure toassume ihramatmiqatwasonaccountof forgetfulnessor ignorance, if it is

possible to return, he must do so; but if it is not possible, then from the nextmiqatbefore him.Otherwiseheought to assume ihram as far aspossibleoutside theharamofMakkah, orwithin it;thoughtheformerispreferable.(al‑Tadhkirah,al‑Fiqh`alaal‑madhahibal‑'arba`ah)IhrambeforetheHajjMonthsAccordingtotheImamiyyahandShafi'ischools,theihrambeforethemonthsoftheHajjisinvalid

ifassumedwiththepurposeofHajj,thoughitisvalidwhenassumedforthepurposeofthe`Umrah.TheyciteinthisregardtheQur'anicverse:

تامولعم رهشأ جحلا

Thepilgrimageis(performedin)thewell-knownmonths…(2:197):But according to the Hanafi, Maliki and Hanbali schools, it is permissible

withkarahah.(al‑Tadhkirah,Fiqhal‑Sunnah)

TheMustahabbatofIhram

There is no disagreement among the legal schools with respect to the ihram being an

essentialruknof the `Umrahandall the three formsof theHajj, namely, tamattu; qiranand ifrad.Also, there is no difference of opinion that ihram is the first act of the pilgrim, irrespective ofwhether his purpose is `Umrah mufradah, or any of the three forms of Hajj. There arecertainwajibatandmustahabbatrelatedtotheihram.Thelegalschoolsagreethatitismustahabbforanyoneintendingihram tocleansehisbody,clip

his fingernails, shorten his moustaches, and to take a bath (even for womenundergoinghaydornifas,fortheaimiscleanliness).Itisalsomustahabb foroneintendingHajj toabstain from cutting the hair of his head from the beginning of the month of Dhu al‑Qi'dah, toremove thehair fromhisbodyandarmpits, and to enter ihramafter the zuhr (noon) or any otherobligatoryprayers.It isalsomustahabb topraysix, fourorat least tworaka`at.However, freedomfromthestateofritualimpurity(hadath)isnotaconditionfortheihramtobevalid.AccordingtotheHanafiandMalikischools,ifwaterisnotavailable,oneisrelievedofthedutyto

takethebath(ghusl),andtayammumasanalternativeisnotpermissible.AccordingtotheHanbaliandShafi'i schools,tayammum substitutes ghusl. The Imamiyyah jurists differ on this matter, someconsideritpermissible,othersnot.According to the Imamiyyah school, it is mustahabb to leave the hair of the head uncut, but

accordingtotheShafi'i,HanafiandHanbalischools,itismustahabbtoshavethehead.(al‑Fiqh`alaal‑madhahibal‑'arba`ah)AccordingtotheHanafischool,itissunnahforonewhowantstoassumeihramtoscenthisbody

andclotheswithaperfumewhosetracedoesnotremainafterihramexcept thesmell.AccordingtotheShafi'ischool,itissunnah,exceptwhenoneisfasting,toapplyperfumetothebodyafterthebath.Also,perfumingtheclothesdoesnotmatter.AccordingtotheHanbalischool,onemayperfumethebody;andtheclotheswithkarahah.(al‑Fiqh`alaal‑madhahibal‑'arba`ah)According to the Hanafi, Maliki and Shafi'i schools, it is mustahabb for the muhrim to pray

tworaka'atbeforeassumingihramafterthenoonprayeroranyotherobligatoryprayer.Ifhehasnoobligatoryprayertomakeatthetimeofihram,heshouldoffersix,orfouroratleasttworaka`atfortheihram.(al‑Jawahir)Al‑'IshtiratAl‑Muhaqqiqal‑Hilli, the Imamiyyahscholar, inhisworkTadhkiratal‑fuqaha',says that forone

intending ihram it ismustahabb tomake a conditionwithGod at the time of assuming ihram, bysaying:

لح يف ينلعجف سباح هنع ينسبحو همامت نع عنام ينتعنم نإف ، هب ينترمأام دیرأ ينا مهللا .

OGod,indeedIwishtofulfillThycommand,butifanyimpedimentkeepsmefromcompletingitorabarrierobstructsmefromit,exonerateme.Abu Hanifah, al‑Shafi'i, and Ahmad ibn Hanbal also consider it mustahabb. However,

thisishtiratdoesnothelpinrelievingoneoftheobligationsoftheHajj ifheweretoencounteranimpedimentwhichkeepshimfromgettingthroughit.

TheWajibatofIhram

The wajibat of ihram, with some difference between the legal schools on some points, are

three:niyyah(intention);talbiyah;andputtingonoftheclothesofihram.Al‑NiyyahObviouslyniyyahorintentionisessentialtoeveryvoluntaryact;foreverysuchactismotivatedby

consciousintent.Therefore,somescholarshavepointedout thathadwebeenassignedadutytobeperformed without intention it would have been impossible to be carried out. However, when thequestionofintentionisraisedinrelationtothepilgrim(oftheHajjorthe`Umrah),whatismeantiswhether he becomesmuhrim solely on account of the niyyahor if something else is required inaddition,acknowledgingthatihramisvoidifassumedfrivolouslyorabsent‑mindedly.AccordingtotheHanafischool,ihramisnotconsideredtocommencesolelywithintentionunless

it is accompanied by the utterance of the talbiyah (Fath al‑qadir). According to the Shafi'i,Imamiyyah and Hanbali schools, the ihram is assumed merely by niyyah (al‑Jawahir, Fiqhal‑Sunnah). The Imamiyyah add that it is obligatory for the niyyah to coincide with thecommencement of ihram, and it is not sufficient for the act of niyyah to occur in the course ofassumingihram.Alsowhilemakingtheniyyahitisessentialtospecifythepurposeofihram,whetheritisHajjor

`Umrah,whetherit isHajjal‑tamattu;Hajjal‑qiranorHajjal‑'ifrad,whetherhe isperforming theHajjforhimselforasana'ibofsomeoneelse,whetherfortheobligatoryHajj(Hijjatal‑'Islam)orfor something else. If one assumes ihramwithout specifying these particulars, postponing theirdeterminationtofuture,theihramisinvalid.(al‑`Urwatal‑wuthqa).AccordingtotheHanafitextal‑Mughni,“Itismustahabbtospecifythepurposeofihram.Malikis

ofthesameopinion.Twoopinionsareascribedtoal‑Shafi'i.Accordingtooneofthem,itisadequateifoneassumes ihramwithageneral,non‑specificpurposeofpilgrimage…withoutdetermining theexactpurpose,whetherHajjor`Umrah.Theihramthusassumedisvalidandmakesoneamuhrim….Afterwards, hemay select any of the kinds of pilgrimage." All the five schools agree that if oneassumesihramwiththeintentiontofollowanotherperson'sintention,hisihram isvalidiftheotherperson'spurposeisspecific.(al‑Jawahir;al‑Mughni)TheTalbiyahThatthetalbiyahislegitimateinihramisacknowledgedbyallthefiveschools,buttheydisagreeas

to its beingwajib ormustahabb, and also about its timing. According to the Shafi`i and Hanbalischools, it is sunnah, preferably performed concurrently with ihram. However, if the intention toassumeihramisnotaccompaniedbytalbiyah,theihramiscorrect.AccordingtotheImamiyyah,Hanafi,[6][28]andMalikischools,thetalbiyahisobligatory,though

they differ about its details. According to the Hanafi school, pronouncement of talbiyah or itssubstitute‑‑such as tasbih, or bringing along of the sacrificial animal (al‑hady)‑‑is a provisionforihramtobevalid.AccordingtotheMalikischool,theihramneitherbecomesinvalidiftalbiyahisrecited after a longgapof time,nor if it is notpronouncedaltogether.However, onewho fails to

pronounceitmustofferabloodsacrifice.According to the Imamiyyah, neither the ihram forHajjal‑tamattu; norHajjal‑'ifrad, nor their

conjugate `umrahs, nor for al‑`Umrat al‑mufradah, is valid without talbiyah. However, one whointends to performHajjal‑qiranmay choose between. talbiyah, ish'ar[7] or taqlid; ish'ar for thisschoolbeingexclusivelyrestrictedtoacamel,thoughtaqlidmayapplytoacamelortheotherformsofhady.TheFormulaofTalbiyah

كل كیرش ال كلملاو كل ةمعنلاو دمحلا نإ ، كیبل كل كیرش ،ال كیبل مهللا كیبل

Allthelegalschoolsagreethattaharahisnotaprovisoforpronouncingtalbiyah.(al‑Tadhkirah).As to itsoccasion, themuhrim starts reciting it fromthemomentof ihram,beingmustahabb for

himtocontinueit‑‑allthefiveschoolsagree‑‑untiltheramyofJamaratal‑`aqabah.Toutteritloudlyis mustahabb for men (not for women), except in mosques where prayers are offered incongregation, particularly in the Mosque of `Arafat. According to the Imamiyyah school, itismustahabb todiscontinuereciting the talbiyahonsighting thehousesofMakkah.Awomanmayrecite the talbiyah just aloud enough to be heard by herself or someone near her. It isalso mustahabb to proclaim blessings on the Prophet and his Family (s).(al‑Tadhkirah;Fiqhal‑Sunnah).TheMuhrim'sDressAll the five schools agree that it isnotpermissible for amuhrimman towear stitched clothing,

shirts or trousers, nor may he cover his face. Also, it is not permissible for him to wear shoes(khuffan) except when he cannot find a pair of sandals (na`lan), [8] and that after removing thecoveringonthebackoftheheelsfromthebase.Awoman,however,shouldcoverherhead,keepherfaceexposed,exceptwhenshefearsthatmenmayogleather.It is not permissible for her to wear gloves, but she may put on silk and wear shoes

(khuffan). According to Abu Hanifah, it is permissible for a woman to wear gloves.(al‑Tadhkirah;IbnRushd'sal‑Bidayahwaal‑nihayah).Thebookal‑Fiqh`alaal‑madhahibal‑'arba`ah,undertheheading`Thatwhichisrequiredofone

intendingihrambeforehestarts toassume it', states,"According to theHanafi school,amongotherthingshewearsizar(loin‑cloth)andrida'(cloak).Theizarcoversthelowerpartofthebodyfromthenaveltotheknees.Therida'coverstheback,thechestandtheshoulders,anditswearingismustahabb.According to theMaliki school, it ismustahabb to wear izar, rida and na`lan; but there is no

restrictiononwearingsomethingelsethatisnotstitchedanddoesnotencircleanyofthepartsofthebody.According to the Hanbali school, it is sunnah to put on a new, white and

cleanrida'andizar togetherwithapairofna`lanbeforeassuming ihram.According to theShafi`ischool,therida'andizarshouldbewhite,neworwashedones.

AccordingtotheImamiyyahschool,therida'andtheizarareobligatory,preferably(istihbaban)ofwhitecotton.Themuhrimmayputonmorethanthesetwopiecesofclothingonconditionthattheyarenotstitched.Alsoitispermissibletochangetheclothesinwhichonecommencedihram,thoughitisbettertoperformthetawafinthesamerida'andizaraswornatthebeginning.Alltherequirementsofthedressforsalatapplytothedressof ihram,suchas taharah, itsbeing

non‑silken for men, not made of the skin of an animal eating whose flesh is not permissible.AccordingtosomeImamiyyahlegists,clothingmadeofskinisnotpermissible(insalatandihram).Inanycase, thedisagreementbetweenthe legalschoolsabout themuhrim'sdress isvery limited.

Thisiswell indicatedbythefactthatwhateverisregardedaspermissiblebytheImamiyyahisalsoconsideredpermissiblebytheremainingschools.

RestrictionsofIhram

Therearecertainrestrictionsforthemuhrim,mostofwhicharediscussedbelow.MarriageAccording to the Imamiyyah, Shafi'i, Maliki and Hanbali schools, it is not permissible for

themuhrimtocontractmarriageforhimselforonbehalfofanother.Alsohemaynotactasanother'sagentforconcludingamarriagecontract,andifhedoes,thecontractisinvalid.Furthermore,accordingtotheImamiyyahschool,hemaynotactasawitnesstosuchacontract.AccordingtoAbuHanifah,marriagecontractispermissibleandthecontractconcludedisvalid.AccordingtotheHanafi,Maliki,Shafi`iandImamiyyahschools,itispermissibleforthemuhrimto

revokedivorceofhisformerwifeduringtheperiodofher`iddah.AccordingtotheHanbalischool,itisnotpermissible.FromtheviewpointoftheImamiyyah,ifoneentersamarriagecontractwiththeknowledge of its prohibition, the woman becomes haram for him for life merely by the act ofconcluding the contract, even if themarriage is not consummated.But if done in ignoranceof theinterdiction,sheisnotprohibitedtohim,evenifconsummationhasbeenaffected.(al‑JawahirFiqhal‑Sunnah;al‑Fiqh`alaal‑madhahibal‑'arba`ah).IntercourseAllthefivelegalschoolsagreethatitisnotpermissibleforthemuhrimtohavesexualintercourse

with his wife, or to derive any kind of sexual pleasure from her. If he performs intercoursebeforetahlil[9](i.e.relieffromthestateofihram)hisHajjbecomesvoid,althoughhemustperformall its acts to the conclusion. Thereafter, he must repeat the Hajj the next year, performing it`separately'fromhisspouse.[10]TheseclusionisobligatoryaccordingtotheImamiyyah,MalikiandHanbali schools, and voluntary from the viewpoint of the Shafi'i andHanafi schools. (al‑Hada'iq;Fiqhal‑Sunnah).Moreover,according to theImamiyyah,Shafi'i,andMalikischools,besides thefact thathisHajj

becomesinvalid,hemustsacrificeacamelinatonement,andaccordingtotheHanafischool,asheep.All the five legal schools agree that if he commits intercourse after the first tahlil (i.e. after

thehalqortaqsirinMina,afterwhicheverythingexceptintercourse‑‑andalsoperfumeaccordingtothe Imamiyyah school‑‑becomepermissible for the pilgrim), hisHajj is not void, nor is he calledupon to repeat it. Nevertheless, he must offer a camel, according to the Imamiyyah and Hanafischoolsandaccordingtooneofthetwoopinionsascribedtoal‑Shafi'i.ButaccordingtotheMalikischool,heisobligedtoofferasheeponly.(al‑Hada'iq;Fiqhal‑Sunnah).Ifthewifeyieldswillinglytointercourse,herHajjisalsovoid,andshemustsacrificeacamelin

expiationandrepeattheHajjtheyearafter.Butifshewasforced,thennothingisrequiredofher,butthehusbandisobligedtooffertwocamels:oneonhisownbehalf,andthesecondonhers.Ifthewifewasnotinthestateofihram,butthehusbandwas,nothingisrequiredofher,norisshedidnotobligeto offer anything in atonement, nor is anything required of the husband on her account.(al‑Tadhkirah).

If thehusbandkisseshiswife,hisHajj isnotvoid if itdoesnot result inejaculation.On thisall

schoolsareinagreement.ButaccordingtothefourSunnischools,heisobligedtomakeasacrificialofferinginatonementevenifitbeasheep.TheImamiyyahauthorofal‑Tadhkirahsays,thesacrificeofacamelisobligatoryonlyifthekissistakenwithsexualdesire,otherwiseheshouldsacrificeonlyasheep.Ifheejaculates,theHajjisvoidaccordingtotheMalikischool,butremainsvalidaccordingtotheotherschools,althoughheshouldmakeanofferinginatonement,whichisacamelaccordingto theHanbali school and a groupof Imamiyyah legists, and a sheep according to theShafi'i' andHanafischools.(al‑Hada'iq;al‑Mughni).UseofPerfumeAll the legal schools agree that themuhrim,manorwoman,maynotmakeuseof anyperfume,

eitherforsmelling,orforapplyingonhimself,orforscentingedibles.Indeeditisnotpermissibletowashthedeadbodyofamuhrim,ortoperformhunutuponitbyapplyingcamphororanyotherkindofperfumery.Ifthemuhrimusesperfumeforgetfullyoronaccountofignorance,heneedsnotmakeany offering in atonement according to the Imamiyyah and Shafi'i schools. But according to theHanafiandMalikischools,hemustmakeasacrificialoffering(fidyah).InthisrelationtwodifferentopinionsareascribedtoAhmadibnHanbal.However, when one is forced to use perfume on account of disease, it is permissible and

nofidyahisrequired.AccordingtotheImamiyyahschool,ifoneusesperfumeintentionally,hemustofferasheep,irrespectiveoftheuse,whetherappliedtothebodyoreaten.However,thereisnothingwrongintheKhaluqofKa'bahevenifitcontainssaffron,andthesameappliestofruitsandaromaticplants.(al‑Jawahir).UseofKohlAl‑Tadhkirahstates:"ThereisconsensusamongtheImamiyyahlegistsonthepointthatdarkening

theeyelidswithkohlorapplyingakohlcontainingperfumeisnotpermissibleforthemuhrim,manor woman. Apart from that (i.e. ihram) it is permissible." According to the authorofal‑Mughni,"Kohlcontainingantimonyismakruh,anddoesnotrequireanyfidyah.Ihaven'tcomeacross any different opinion on this topic. However, there is nokarahah in use of kohl withoutantimony,aslongasitdoesnotcontainanyperfume."ShorteningofNailsandHair;CuttingofTreesAll the five legal schools agree about impermissibility of shortening the nails and shaving or

shortening of the hair of the head or the body in the state of ihram, fidyahbeing required of theoffender.11As tocuttingof treesandplantswithin theharam,all the legal schoolsagree that it isimpermissibletocutoruprootanythinggrownnaturallywithouthumanmediation.Al‑Shafi'i' states that there is no difference between the two with regard to the prohibition,

andfidyahisrequiredforboth:cuttingofabigtreerequiresfidyahofacow,andofotherplantsofasheep. According toMalik, cutting of a tree is a sin, though nothing is required of the offender,regardlessofwhetherithasgrownwithorwithouthumanmediation.AccordingtotheImamiyyah,Hanafi,andHanbalischools,cuttingofsomethingplantedbyhuman

hands is permissible and does not require a fidyah; but anything grown by naturerequires fidyah,which is a cowaccording to the Imamiyyah for cuttingabig tree anda sheep for

cuttingsmallerplants.AccordingtotheHanafischool,theownerofthetreeisentitledtoapaymentequivalenttothecostofthehady.(Fiqhal‑Sunnah,al‑Lum`ah)All the five schools agree that there is no restriction for cutting a dry tree or for pulling out

witheredgrass.LookingintoaMirrorItisnotpermissibleforamuhrimtolookintoamirror,andallthefiveschoolsagreethatthereis

nofidyahfordoingso.However,thereisnorestrictiononlookingintowater.UseofHennaAccordingtotheHanafischool,itispermissibleforthemuhrim,manorwoman,todyewithhenna

any part of his body, except the head.According to the Shafi`i school, it is permissible, with. theexception of hands and feet. According to the Hanafi school, dyeing is not permissible forthemuhrim,manorwoman.(Fiqhal‑Sunnah)ThepredominantviewamongtheImamiyyahlegistsisthatdyeingismakruhnotharam.(al‑Lum`ah)UseofShade;CoveringtheHeadAll the five schools agree that it is not permissible for the muhrim man to cover his head

voluntarily.AccordingtotheMalikiandImamiyyahschools,itisnotpermissibleforhimtoimmersehimselfunderwateruntiltheheadiscompletelysubmerged,althoughitispermissibleforhim,allthefiveschoolsexcepttheShafi'iagree,towashhisheadorpourwateroverit.TheMalikissaythatwiththe exception of the hands it is not permissible to remove dirt by washing. If he covers the headforgetfully,nothingisrequiredofhimaccordingtotheImamiyyahandShafi'ischools,butafidyahisrequiredaccordingtotheHanafischool.Alltheschools,withtheexceptionoftheShafi'i,agreethatit isimpermissibleforthemuhrim to

shadehimselfwhilemoving.Neitheritispermissibleforhimtorideanautomobile,anaeroplaneorthelike,whicharecoveredbyaroof.Butitispermissiblewhilewalkingtopassunderashadow.[12]StitchedClothingandRingAll the five schools agree that it is forbidden for themuhrim man to wear stitched clothes and

clotheswhichencirclebodymembers,e.g.turban,hatandthelike.Thesearepermissibleforwomen,withtheexceptionofglovesandclotheswhichhavecomeintocontactwithperfume.AccordingtotheImamiyyahschool,ifthemuhrimwearsstitchedclothesforgetfully,orinignoranceoftherestriction,nothingisrequiredofhim.Butifonewearsthemintentionallytoprotecthimselffromheatorcold,heshouldofferasheep.Alsoaccordingtothemitisnotpermissibletoweararingforadornment,butitispermissibleforotherpurposes.Also,itisnotpermissibleforwomantowearjewelleryforthesakeofadornment.`Fusuq'andJidal'God,themostExalted,saysintheQuran:

… جحلا يف لادج الو قوسف الو ثفر الف …

.…Thereshouldbenoobscenity,neitherimpiety,nordisputinginHajj….'(2:197).

Intheaboveverse,themeaningof`rafath'istakentobesexualintercourse,towhichreferencehasbeenmadeearlier.`Fusuq'istakentomeanlying,cursing,orcommissionofsins.Inanycase,allofthemareforbiddenforthepilgrimsofHajjandthenon‑pilgrimsaswell.Thestresshereismeanttoemphasizeabstentionfromtheminthestateofihram.Themeaningofjidal'isquarrelling.AccordingtoanImamiyyahtraditionfromal‑'Imamal‑Sadiq(`a),heisreportedtohavesaid,"It(i.e.jidal'intheabove‑mentioned verse) means using such expressions as `Yes, by God!' or `No, by God!' inconversation.Thisisthelowestdegreeofjidal"According to the Imamiyyahschool, if themuhrim tellsa lie foronce,hemustoffera sheep; if

twice,acow;ifthrice,acamel.Andifheswearsoncetakingaveritableoath,thereisnothinguponhim;butifherepeatsitthreetimes,heisobligedtosacrificeasheep.Cupping(Hijamah)All the five schools agree on permissibility of cupping in case of necessity, and the four Sunni

schools permit it even when not necessary as long as it does not require removal of hair. TheImamiyyah legists disagree on this issue; some of them permit it and others not. (al‑Tadhkirah;al‑Fiqh`alaal‑madhahibal‑'arba`ah)Hunting(al‑Sayd)All the five schools are in agreement about the prohibition on hunting of land animals, either

throughkillingorthroughdhabh,andalsoonguidingthehunterorpointingoptthegametohiminthe state of ihram. Also prohibited is meddling with their eggs and their young ones. However,hunting of the animals ofwater is permitted and requires no fidyah. This, in accordancewith theQur'anicverse:

نورشحت هیلإ يذلا هللا اوقتاو امرح متمد ام ربلا دیص مكیلع مرحو ةرایسللو مكل اعاتم هماعطو رحبلا دیص مكل لحأ

Permitted to you is the game of the sea and the food of it, as a provision for you and for thejourneyers; but forbidden to you is the game of the land, so long as you remain in thestateofihram:andfearGod,untowhomyoushallbemustered.(5:96)The prohibition on hunting within the precincts of the haram apply to the muhrim and

the non‑muhrim (muhill) equally. However, outside the haram, the prohibition applies only tothemuhrim.Ifthemuhrimslaughtersagame,itisconsideredmaytah(adeadanimalnotslaughteredinaccordancewithritualrequirements),anditsfleshisunlawfulforallhumanbeings.Thefivelegalschoolsagreethatthemuhrimmaykillapredatorybirdcalledhada'ah,crows,miceandscorpions.Othersincludewilddogsandanythingharmful.According to the Imamiyyah and Shafi'i schools, if the game hunted on land resembles some

domestic beast in shape and form (like the Oryx, which resembles the cow), he has the choicebetween:(1)givingthemeatofoneofsimilarbeastsofhislivestockincharityafterslaughteringit;(2)estimatingitspriceandbuyingfoodoftheamounttobegiveninexpiationandcharitytothe

needy,distributingitbygivingtwomudds(themuddisadrymeasureequal to800grams) toevery

individual;(3)fasting,adayforeverytwomudds.TheMalikis hold the sameviewpoint, except that, they add, theprice of thehunted animal itself

shouldbeestimated,notthatofitsdomesticequivalent.TheHanafissaythatonewhohuntsinthestateof ihram should arrange for the estimated price of the hunted animal,whether there is a domesticanimalsimilartoitornot.Whenthepricehasbeenestimated,heisfreetochoosebetween:(1)purchasinglivestockofthemoneyandgivingitsmeatawayincharity;(2)givingitfromhisownlivestock;(3)purchasingfoodoftheamounttobegivenawayincharity;(4)fasting,adayforeverymuddoffoodtobegivenaway.(al‑Tadhkirah;Fiqhal‑Sunnah)In this

connectionallthelegalschoolsbasetheirpositiononthisQur'anicverse:

غلاب ایده مكنم لدع اوذ هب مكحی معنلا نم لتق ام لثم ءازجف ادمعتم مكنم هلتق نمو مرح متنأو دیصلا اولتقت ال اونمآ نیذلا اهیأ ایوذ زیزع هللاو هنم هللا مقتنیف داع نمو فلس امع هللا افع هرمأ لابو قوذیل امایص كل ذ لدع وأ نیكاسم ماعط ةرافك وأ ةبعكلاماقتنا

O believers, slay not the game while you are in the state of ihram. Whosoever of you slaysitwilfully,thereshallbereparation‑‑thelikeofwhathehasslain,inlivestock,asshallbejudgedbytwo men of equity among you, as offering on reaching the Ka`bah; or expiation‑‑food for poorpersonsortheequivalentofthatinfasting,sothathemaytastethemischiefofhisaction.Godhaspardonedwhatispast;butwhoeveroffendsagain,Godwilltakevengeanceonhim;GodisAll‑mighty,Vengeful.(5:95)Themeaningofthephrase: لدع اوذ هب مكحی intheaboveverseisthattwoequitable(`adil)witnesses

shouldjudgewhetheracertaindomesticanimalissimilartothehuntedwildbeast.Themeaningofthephrase: ةبعكلا غلاب ایده isthatheshouldslaughtertheequivalentlivestockandgiveitsmeatincharityonarrivalinMakkah.According to the Imamiyyah work al‑Shara'i`, "Every muhrim who wears or eats anything

forbidden for him should slaughter a sheep, regardless of whether his action was intentional,forgetful,oronaccountofignorance."TheImamiyyahandShafi'ischoolsagreethatnoexpiation(kafarah)isrequiredofsomeonewho

commitsaharamact forgetfullyor in ignorance, except in the caseofhunting, inwhich case evenkillingbymistakerequireskaffarah.TheLimitsoftheHaramsofMakkahandofAl‑MadinahTheprohibitionofhuntingandcuttingof treesappliesboth to theharamofMakkah and that of

al‑Madinah.AccordingtoFiqhal‑Sunnah,thelimitsoftheharamofMakkahareindicatedbysignsinfive directions, which are one‑meter‑high stones fixed on both sides of the roads. The limits oftheharamofMakkahareasfollows:(1)thenorthernlimitismarkedbyal‑Tan'im,whichisaplaceat

adistanceof6kms.fromMakkah;(2)thesouthernlimitismarkedbyIdah,12kms.fromMakkah;(3) the eastern limit is al‑Ja'ranah, 16 kms. fromMakkah; (4) thewestern limit is al‑Shumaysi, 15kms.fromMakkah.ThelimitsoftheharamoftheProphet'sshrineextendfrom`IrtoThawr,adistanceof12kms.`Ir

isahillnearthemiqat,andThawrisahillatUhud.Al‑`Allamah al‑Hilli, an Imamiyyah legist, states in his work al‑Tadhkirah that "the haram of

Makkah extends over an area of one band by one band (1 band =12miles), and the haram ofal‑Madinahextendsfrom`Ayirto`Ir.[13]

[23][24][25][26][27][28][29][30][31][32][33][34][35]

Part4Tawaf

Tawafisanessentialpart(rukn)of`Umrah,andthetawafal‑ziyarah(alsocalled`tawafal‑'ifadah')

is a rukn of theHajj al‑tamattu; Hajj al‑'ifrad andHajj al‑qiran. As said earlier, the assumptionofihramisthefirstactofthepilgrimregardlessofwhetherhecomesfor`Umrahmufradahor foranyofthethreetypesofHajj.Now,after theassumingof ihram,what is thenextstepfor thepilgrim?Is it tawaf,orwuquf,or

something else? The answer is: it depends on the purpose (niyyah) with which the pilgrimassumes ihram. If it is `Umrah, then the next step is tawaf, regardless of whether it is `Umrahmufradahor `Umratal‑tamattu`'Thus tawaf is the second step for themu'tamir (pilgrim intending`Umrah),byagreementofallthelegalschools.However,ifthepurposeofihramisHajjonly‑‑suchasinthecaseofpilgrimonHajjal‑'ifrad,or

one intending toperformtheHajjal‑tamattu`aftergetting through theactsof `Umrah‑‑the secondstepis(asshallbeexplainedlater)wuqufin`Arafat.In other words, one who enters Makkah with the sole purpose of `Umrah or Hajj

al‑tamattu`performs tawafbefore everything else, then sa’yand then taqsir.After this, if onHajjal‑tamattu`,heassumesihramforasecondtime;butheisnotrequiredtoperformanothertawafafterthisihram.The tawaf (pertaining to theHajjacts),asweshallexplain,comesaftergetting throughthewuqufat`ArafatandpassagethroughMina.

Kindsof`UmrahinViewoftheAhlal‑Sunnah

TheimamsofthefourSunnischoolsdistinguishbetweenthreekindsoftawaf:1.Tawafal‑QudumIt is the tawafperformed by the `outsiders', (i.e. those coming from outsideMakkah and from

beyond its outskirts within a radius of 88 kms.) on entry into Makkah. It is similar to thetworaka'atof salatperformed astahiyyat al‑masjid (lit. `greeting of themosque'), and so is alsocalled `tawafal‑tahiyyah''The fourSunni schoolsagreeon itsbeingmustahabb,andnopenalty isrequiredfordefaultaccordingtoallexcepttheMalikiswhorequireabloodsacrifice.2.Tawafal‑ZiyarahThistawaf (alsocalled `tawafal‑'ifadah')isperformedbyHajjpilgrimsaftergetting through the

acts ofMina, theramyof jamaratal‑`aqabah, the sacrifice (dhibh), and the halqor the taqsir.Thepilgrim performs this tawaf on returning to Makkah. It is called `tawaf al‑ziyarah' because it isperformed on the visit (ziyarah) to the Ka'bah after leaving Mina. It is called `tawafal‑'ifadah'becausethepilgrimspourforth(`ifadah'means`pouringforth')intoMakkahfromMina.Itisalsocalled`tawafal‑hajj'becausebyconsensusofalltheschoolsitisruknoftheHajj.After performing this tawaf all things become permissible for the (Sunni) Hajj pilgrim, even

sexual intimacy with women. The Imamiyyah, who disagree, say that sex is not permitted beforeperforming thesa’ybetweenSafaandMarwah followedbya second tawaf,which they call `tawafal‑nisa'.'Thisshallbefurtherclarifiedpresently.3.Tawafal‑Wada`ItisthelasttawafperformedbytheHujjajbeforedepartingfromMakkah.TheHanafiandHanbali

schoolsconsideritobligatory,thoughallthatisrequiredofthedefaulterisasacrifice.TheMalikisconsideritmustahabbanddonotrequireanypenaltyfor thedefault.Al‑Shafi'ihas twoopinionsonthismatter.(al‑Mughni,al‑Fiqh`alaal‑madhahibal‑'arba`ah,Fiqhal‑Sunnah)

KindsofTawaffromtheImamiyyahViewpoint

TheShi`ahagreewiththeSunnischoolsaboutthelegitimacyoftheabovethreekindsoftawaf,and

regard thesecond tawaf i.e. tawafal‑ziyarahas a ruknof theHajjwhoseomissionmakes theHajjinvalid.[1]However,thefirstkind,i.e.tawafal‑qudumisconsideredmustahabb,andmaybeomitted.Regarding the third, i.e. tawaf al‑wada; they agree with the Ma1iki school in itsbeingmustahabb,therebeingnothingonthedefaulter.However, theShi`ahaddanotherkindof tawaf to theabove three, the tawafal‑nisa',which they

considerobligatory,itsomissionbeingimpermissiblein`UmrahmufradahaswellasinallthethreekindsofHajj(i.e.tamattu;qiran,andifrad).Theydonotpermititsomissionexceptincaseof`Umratal‑tamattu; considering thetawaf al‑nisa' performed during the course of Hajj al‑tamattu` assufficient.The schools of the Ahl al‑Sunnah state that there is no obligatory tawaf after the tawaf

al‑ziyarah,afterwhichsexual intimacy ispermissible.TheShi'ah say that it isobligatoryupon thepilgrim, after performing tawaf al‑ziyarah and the sa’y, to perform another tawaf, the tawafal‑nisa;whichderivesitsnamepreciselybecauseofthesanctionofpermissibilityofrelationswithwomen(nisa')followingit.Theysaythatifthepilgrimdefaultsinregardtothistawaf,sexualrelationsareforbiddenforman

andwoman(formeneventheconclusionofmarriagecontract),unlesshe/sheperformsitinpersonordeputesanothertoperformitonhis/herbehalf;andifhe/shedieswithoutperformingitorwithoutdeputingsomeonetodoitforhim/her,itisincumbentupontheheir(wali)tohaveitperformedonthebehalfofthedeadperson.Accordingtothem,evenincaseofamumayyizchildwhofailstoperformthetawafal‑nisa'while

performingtheHajj,evenifheomitsitbymistakeoronaccountofignorance,womenareforbiddentohimafteradulthoodnorhemayconcludeamarriagecontract(`aqd)unlessheperformsithimselfordeputesanotherforthejob.To summarize, the Shi`ah consider three tawaf's to be obligatory for the pilgrim on theHajj

al‑tamattu`: (1) thetawaf of the conjugate `Umrah, of which it is rukn;(2) the tawafal‑ziyarah(ortawafal‑hajj),whichisaruknoftheHajj;and(3)thetawafal‑nisa',whichisalsoanobligatorypartofit,thoughnotaruknsimilartotheSuratal‑Fatihahinrelationtothesalat.TheAhlal‑SunnahagreewiththeShi`ahinallexcepttawafal‑nisa;whichtheydonotrecognize.However,ofapilgrimontheHajjal‑'ifradorHajjal‑qiran,onlytwotawaf'sarerequiredbytheShi`ah.[2]EntryintoMakkahAlltheschoolsagreethatitismustahabbforoneenteringMakkahtotakeabath,passthroughits

heights during the approach towards the city, enter throughBabBani Shaybah, raise his hands onsighting al‑Bayt al‑Haram, pronounce takbir and tahlil, and to recite whatever he can of certainprayers prescribed by tradition. TheMalikis, however, disagree about the istihbab of raising thehandsforthedu’a'.

Thereafter,heapproachestheBlackStone;ifpossiblekissesitorcaressesitwithhishandorelsejustmakesagesturewithhishand,andprays.AccordingtotheImamiyyah,itismustahabbwhileenteringtheharamofMakkahtobebarefooted,

tochewtheleavesofaplantcalled`adhkhir'usedforrefreshingthemouth,ortocleanthemouthtopurgeitsodour.TheConditions(Shurut)ofTawafAccording to the Shafi'i, Maliki, and Hanbali schools ritual purity (taharah, i.e. freedom

from hadath andkhabath) is required; thus the tawaf of one who is Junub or a womanundergoinghaydornifas,isnotvalid.Also,itisnecessarytocoverone'sprivatepartscompletelyasinsalat.The author of theFiqh al‑Sunnah (p. 154, 1955) says: "In the opinion of the Hanafis, freedom

fromhadath is not an essential requirement.However, it is an obligationwhose omissionmay becompensated through a blood sacrifice. So, if one performs tawaf in the state of minor impurity(hadath asghar) his/her tawaf is valid, though one is required to sacrifice a sheep. If tawaf isperformedinthestateof janabahorhayd, [3] the tawaf isvalid, though thesacrificeofacamel isrequiredduringthepilgrim'sstayinMakkah."According to al‑Fiqh `ala al‑madhdhib al‑'arba `ah (vol.I, p. 535, 1939): "The taharah of the

clothes, the body, and the location of prayer (in salat) is (only) a highly recommended sunnah(sunnahmu'akkadah)fromtheHanafiviewpoint;(thisistrue)evenoftawaf, therebeingnopenaltyevenifalltheclothesarecompletelyrituallyunclean(najis)."According to the Imamiyyah, taharah fromhadath and khabath is a proviso for validity of an

obligatory tawaf. In the sameway, covering theprivateparts (satral‑`awrah)with a ritually cleanclothlegitimatelyowned(ghayrmaghsub)isalsoarequirement.Moreover,itshouldnotbemadeofsilkortheskinofananimalwhosefleshmaynotbeeaten,normadeofgoldenfabric‑‑requirementswhicharethesameasforsalat.Itmaybesaid that the Imamiyyahareevenmorestringentwith regard to tawaf thansalat.They

considerabloodspotofthesizeofadirhamaspardonableforoneperformingsalat,butnotforoneperformingtawaf.Further,theyconsiderwearingofsilkandgoldasimpermissibleevenforwomenduringtawaf(whichispermissibleforwomeninsalat).AccordingtotheImamiyyah,circumcisionisarequirementfortawafwithoutwhichitisinvalid,bothforanadultmanandachild(al‑Jawahir,al‑Hada'iq).ThemannerofPerformingTawafAccording to the Imamiyyah and Hanbali schools, the purpose or niyyahmust be specified in

everytawaf;butaccordingtotheMaliki,Shafi`iandHanbalischools,ageneralniyyahfortheHajjissufficientandnoseparateniyyahfortawaf isrequired.(al‑Jawahir,Fiqhal‑Sunnah)Aspointedoutearlier,niyyahasamotivebehindallvoluntaryactionsisaninevitableandnecessarymatter;assuch,debateandcontroversyregardingitisfutile.IbnRushd, inhisBidayatal‑mujahid,writes:"TheSunni legistsare inconsensuson theopinion

thateverytawafwhetherobligatoryornot,begins fromtheBlackStone(andaccording to theFiqh

al‑Sunnahendsthereat).Thepilgrim,ifhecan,kissesit,otherwisetouchesitwithhishand.Then,withtheKa'bahonhisleft,startsmovingtowardstherighttomakethesevencircumambulations,walkingwithamoderatelyfastpace(ramal)duringthefirstthreeroundsandwithanordinarypaceduringthelastfourrounds.(Theramal[4]appliestothetawafal‑qudumperformedonentryintoMakkahbythe`UmrahandHajjpilgrim,notoneonHajjal‑tamattu;alsonoramalisrequiredofwomenpilgrims).Thenhekissesal‑Ruknal‑Yamani"(thesouth‑westerncornerorruknoftheKa'bahwhichfallsbeforetheonewiththeBlackStonemountedonitduringtheanti‑clockwiseroundsmadeduringtawaf.‑‑Tr.).According to the Imamiyyah, there are certain things obligatory (wajib) in tawaf they are as

follows:1.Theniyyah,towhichreferencehasalreadybeenmade.2.Thetawafshouldbemadeonfoot,andincaseofinabilityonamount.ManyImamiyyahfuqaha'

donotrecognizethisrequirementandagroupofthemexplicitlypermittawafonamount.Theycitethe precedent of the Prophet (s) who performed tawaf on camelback, according to traditionsinal‑KafiandManlayahduruhualfaqih.3.TheconditionthatthetawafshouldbeginandendattheBlackStoneisstatedinthismannerin

manybooksoffiqh:"ThetawafshouldbebegunattheBlackStone,sothatthefirstpartofone'sbodyisinfrontofthefirstpartoftheBlackStone.ThenthepilgrimbeginsmovingwiththeBlackStoneonhisleft,endingthelastcircumambulationexactlyinlinewiththepointwherehecommencedhisfirst,thusensuringthatthesevenroundsarecompletedwithoutadvancingorfallingbehindasinglestepormore.The danger of advancing or falling behind necessitates that the first circumambulation should

commenceatthebeginningoftheBlackStone;becauseifbeguninfrontofitsmiddle,onecannotbesure of having advanced or fallen behind some steps; and if one began from its end, then thebeginningmaynotbesaidtohavecommencedfromtheBlackStone…."andsoonandsoforth.The author of the Jawahir al‑kalam makes elaborate critical remarks about this kind of

meticulousness,whichshowhisbalancedandmoderatetasteandtemperament.Thisisthesubstanceofwhathehastosay:"Thedifficultyandtheexasperatingharaj(impediment) inherent in realizingsucha requirement isnot concealed… .Togive it consideration is to fall into silly scruples.Thedebateissimilartothedepravedandunseemlymusingsofmadmen.[5]Andithasbeennarratedofthe Prophet (s) that he performed tawaf on camelback, and attaining this kind of precision isinfeasiblewhenonamount."Thatwhichcanbeunderstoodfromtheremarksoftheauthorofal‑Jawahiristhatheagreeswith

theauthorofal‑Shara'i`,whoconfineshimself to thisstatement,withoutaddinganotherword:"It isobligatory to begin and end the tawaf at the Stone." It means—as is also apparent from hisabove‑mentionedremarks‑‑thatintheopinionoftheauthorofal‑Jawahiritissufficienttofulfilthiscondition in the commonly understood sense. Al‑Sayyid al‑Hakim, in al‑Munsik, holds a similarpositionwhenhesays,"ThepilgrimperformingtawafshouldbeginalittlebeforetheStonewiththeintentofperformingwhat is reallyobligatory.Whenheperforms in this fashionheknows thathebeganattheStoneandfinishedthereat."

4.TheKa'bahmustbeontheleftduringtawaf.Accordingtoal‑Sayyidal‑Khu'i,itissufficienttorealizethisrequirementinthecommonlyunderstoodsense(i.e.withoutgivingscrupulousattentiontoprecision);slightshiftsofdirectiondonotmatteraslongasthemovementmeetstherequirementintheordinarysense.Accordingtohimtheonlycrucialfactorissatisfactionoftherequirementinitsordinarysense.5. The Hajar Isma'il must be included in tawaf. That is the circumambulation should be made

arounditandwithoutenteringit,[6]anditshouldbekepttotheleftwhilemakingthetawaf.Thusifone passes between it and the Ka'bah during tawaf making it fall to his right, the tawaf becomesinvalid.6.Thebodyshouldbecompletelyoutof theKa'bah (becauseGodsays قیتعلا تیبلاب اوفوطیلو which

means thattawaf shouldbemadearoundand‑outside theKa'bah,not inside it).Also ifonewere towalkonitswallsorontheprotrudingpartofitswalls'foundations,thetawafwouldbeinvalid.7.ThetawafshouldbeperformedbetweentheKa'bahandtherockcalledMaqamIbrahim,whichis

astoneonwhichAbraham(`a)stoodduringthebuildingoftheKa'bah.8.Thetawafshouldconsistofsevenrounds,nomoreandnoless.Obviously,recognitionofthese

pointsrequiresaninformedguidetoindicatethemtothepilgrims.After finishing tawaf it is obligatory to offer two rak'ah's of salat behind the Maqam Ibrahim

regardlessofthecrowd;butifitisnotpossible,onemayoffertheprayerinfrontofit,andifthat,too, is not possible, anywhere in al‑Masjid al‑Haram. It is not permissible to begin asecond tawaf without performing the two‑rak`ah prayer. If one forgets performing them, it isobligatoryonhimtoreturnandperformthem.Butifreturningwerenotfeasible,hecanofferthemwhereverhecan.Thisistrueoftheobligatorytawaf.Butifthetawafwereamustahabbone,hecanofferthetworak`ah'swhereverhecan.(al‑Tadhkirah,al‑Jawahir,al‑Hada'iq)This shows that the jurists of all the legal schools are in agreement over certain points:

the tawaf starts and ends at the Black Stone; the Ka'bah should be on the left during tawaf;thetawafshouldbemadeoutsidetheKa'bah;sevenroundsshouldbemade;kissingtheBlackStoneand the Rukn is mustahabb. However, they disagree with respect to the permissibility of breakbetweensuccessiveroundsofthetawaf.According to theMaliki, Imamiyyah,andHanbali schools,continuitywithoutbreak (muwalat) is

obligatory. According to the Shafi`i and Hanafi schools, it is sunnah (i.e.mustahabb) to observemuwalat, so if there is a substantial breakbetween the roundswithout any excuse, the tawaf is notinvalidated.(Fiqhal‑Sunnah).SimilarlyaccordingtoAbuHanifah,ifoneleavesoffafterthefourthround,hemustcompletehistawafifheisinMakkah;butifheleavesMakkah,hemustcompensateitwithabloodsacrifice.(al‑Tadhkirah)The schools disagree with respect to the necessity of the tawaf being undertaken on foot. The

Hanafi, Hanbali, andMaliki schools consider it obligatory. According to the Shafi'i school and agroupofImamiyyahscholarsitisnotobligatoryandonemayperformtawafonamount.Also,theydisagreewithrespecttothetwo‑rak'ahprayer(rak'atan)aftertawaf.AccordingtotheMaliki,Hanafi,andImamiyyahschools,therak`atan‑‑whichisexactlylikethedaybreakprayer‑‑areobligatory.The

Shafi'iandHanbalischoolsregarditasmustahabb.TheMustahabbatofTawafThe book Fiqh al‑Sunnah, discussing the topic under the heading "Sunan al‑tawaf; states, "Of

thingswhicharesunnahintawafare:kissingtheBlackStonewhilestartingthetawaf,accompaniedwithtahlilandtakbir,toraisethetwohandsasinsalat,togreettheStonebydrawingone'shandsuponit (istilam), to kiss it soundlessly, to lay one's cheek on it if possible, otherwise to touch it only."Othermustahabbatare:idtiba[7]formen,ramal,andistilamofal‑Ruknal‑Yamani.Accordingtoal‑Lum`atal‑Dimashqiyyah,anImamiyyahwork,ofthingsmustahabb in tawafare:

tohaltinfrontoftheBlackStone,tomaketheprayerlaterofferedwiththehandsraised,torecitetheSuratal‑Qadr, rememberAllah‑‑subhanahuwa ta'ala, towalkpeacefully, todrawone'shandon theBlackStone,tokissitifpossibleotherwisetomakeagesture,todrawone'shandoneverycorneroftheKa'baheverytimeonebassesbyortokissit,todrawone'shandonal‑Mustajar‑‑whichisinfrontofthedoorandbeforeal‑Ruknal‑Yamani‑‑duringtheseventhround,andtokeeponeselfasnearaspossibletotheKa'bah.TospeakduringtawafapartfromdhikrandrecitationoftheQur'an,ismakruh.TheAhkamofTawafAccordingtotheImamiyyah,ifawomanundergoeshaydduringtawafshediscontinuestawafand

performssa’y, if it happens after the fourth round. Then she completes the tawaf afterattaining taharah, and she is not required to repeat the sa’y. But if the hadath occurs beforecompletingthefourthround,shewaitsuntilthedayof`Arafah.Ifbythattimesheregainstaharahandisinapositiontocompletetheremainingacts,shedoesso.OtherwiseherHajjisconvertedtoHajjal‑'ifrad.As mentioned earlier, the Hanafis permit tawaf for a woman in the state of hayd, and do not

requiretaharah.AccordingtotheHanafiworkFathal‑Qadir,onewholeavesthreeorfewerroundsofthetawafal‑ziyarahshouldsacrificeasheep;iffour,heremainsinthestateofihramaslongashedoesnotcompletetheroundsoftawaf.Butifheleavesoffmorethanfourrounds,itisasifhehadnotstartedthetawafatall.According to the Imdmiyyah, if after completing the rounds of tawaf one doubts whether he

performedthemcorrectlyasrequiredbytheShari`ahorwhetherheperformedtheexactnumberofrounds, his doubt is of no consequence. His tawaf is considered valid and complete and there isnothinguponhim.Butifthedoubtoccursbeforefinishingthetawaf,heshouldconsiderwhetherhehasperformedatleastsevenrounds,suchaswhenhedoubtswhetherhemadesevenoreightrounds.Ifheiscertainofhavingperformedsevenrounds,thenhistawafisconsideredvalid.However, if he is not certain of having performed seven rounds‑‑as in the casewhen he doubts

whetherheisinhissixthorseventhround,orinhisfifthorsixth‑‑inthatcasehistawafisinvalidandhe should start afresh. It is preferable in such a case to complete the present tawafbefore startingafresh.[8]Thisistrueofawajibtawaf.Incaseofamustahabbtawaf,thebasisistheleastnumberofrounds under seven one is certain of having performed, regardless of whether the doubt occursduringorafterthelastround.For thenon‑Imamiyyah schools, the rule is the least number of roundsone is certain of having

performed‑‑a rule which is similar to the one they apply to the doubt in the number

ofrak`ah'sofsalat.These are the ahkam, the mustahabbat, and the wajibat of tawaf, which, like

theruku`andsujudinsalat,isalwaysthesameinallcases,whetherasapartofthe`Umrahmufradah,`Umratal‑tamattu;Hajjal‑qiran,orHajjal‑'ifrad,and regardlessofwhether it is tawaf al‑ziyarah,tawafal‑nisa;tawafal‑qudum,ortawafal‑wada`.Asmentionedabove,thetawafisthenextactafterihramin`Umratal‑tamattu;but in theHajj its

turn comes after the pilgrim has gone through the rituals of Mind (on the `Id day) as shall beexplainedlater.

[36][37][38][39][40][41][42][43]

Part5Sa'y

All the schools agree that sa’y follows the tawaf, or its rak'atayn for those who consider

themwajib.Soalsotheyagreethatonewhoperformssa’ybeforetawafshouldrevertandperformhis tawaf first and then the sa’y. I haven't come across any opinion holding that the sa’y mustimmediatelyfollowthetawaf(muwalat).[1]

TheMustahabbatofSa`y

AccordingtothebookFiqhal‑Sunnah,itismustahabbtoascendthehillsofSafaandMarwah,and,

facingtheHolyKa'bah,topraytoGodforsomereligiousorsecularmatter.ItiswellknownthattheProphet(s),goingoutfromBabal‑SafauntilhecouldseetheKa'bah.Facingit,hethricedeclaredtheUnityofGodandmagnifiedHim;thenpraisingGodhesaid:

، هدعو زجنأ ، هدحو هللا الإ هلإ ،ال ریدق ءيش لك ىلع وهو ، تمیو يیحی ، دمحلا هللاو ، كلملا هل ، هل كیرش ال هدحو هللا الإ هلإ الهدحو بازحألا مزهو ، هدبع رصنو

ThereisnogodexceptAllah.HeisOne,andhasnopartner.ToHimbelongstheKingdomandthePraise.HegiveslifeandmakestodieandHeispowerfulovereverything.ThereisnogodexceptAllah.HeisOne.HehasfulfilledHispromiseandgrantedvictorytoHisslave,vanquishingalltheparties(oftheinfidels).HeisOne.Themustahabbatofsa’yaccordingtotheImamiyyahbookal-Jawahirarethefollowing:todraw

one'shandontheBlackStone;todrinkfromthewaterofZamzamandtosprinkleitononeself;toleave [al‑Masjid al‑Haram] through the door facing the Black Stone; to ascend the Safa; to faceal‑Ruknal‑`Iraqi;topraiseGod(hamd)andmagnifyHim(takbir);toprolongone'sstayal‑Safa;and,afterseventakbirs,tosaythreetimes:

ریدق ءيش لك ىلع وهو ، ریخلا هدیب ، تومی ال يحوهو ، تیمیو يیحی ، دمحلا ، هللاو ، كلملا هل ، هل كیرش ،ال هدحو هللا الإ هلإ .ال

Afterthisherecitestheprayerrecommendedbytradition(al‑du`a'al‑ma'thur).Ascanbe seen from theabove, there isnodivergence in thismatterbetween theShi`ahand the

Sunni schools, except for some difference of expressions used.Also, I have not come across anyjuristwho regardstaharah (fromhadath and khabath) as obligatory for sa`y;most of the schoolshave expressly stated its being onlymustahabband the same is true (except for the Shafi'i) of thedrawingofthehand(istilam)ontheBlackStonebeforeleavingforsa’y.Also,alltheschoolsareexplicitabouttheistihbabofcovering thedistancebetween`theMilayn'

(anexpressionusedbytheHanafisandMalikis)or`theinterveningdistance'(wasatal‑masafah,anexpressionusedbyShafi'is)or`betweentheMinaretandtheAlleyofthePharmacists'(asImamiyyahsay) with a fast pace(harwalah).[2] Without doubt, an informed guide is necessary to enable thepilgrims to recognize the points designated as `Milayn' or `the Alley of the Pharmacists'(Zuqaqal‑`Attarin),or`theMinaret'.

TheWayofPerformingSa’y

Althoughthereisagreementbetweentheschoolsaboutthenecessityofsa’y,theydisagreeaboutits

beinganessentialpart(rukn)oftheritesofHajj.AccordingtotheImami,Shafi`i,andMalikischools,it isarukn;according toAbuHanifah, it isnotarukn, thoughawajib.Twodifferent traditionsarenarratedfromAhmadibnHanbal.(al‑Tadhkirah,Fiqhal‑Sunnah)All are agreed on the number of ashwat (sing. shawt) being seven, and that the performer

ofsa’y(i.e.sa’i)shouldbeginatSafagoingtowardsMarwah,andreturnagain toSafa,[3]coveringthis distance seven times. Thus the pilgrim makes four ashwat going from Safa to Marwah andthreeashwatwhilereturningfromMarwahtoSafa,beginninghisfirstshawtfromSafaandfinishingtheseventhatMarwah.Theschoolsdisagreeastothepermissibilityofmakingthesa’yonamountinspiteoftheabilityto

walk,andallofthem,withtheexceptionoftheHanbalis,permititregardlessofwhetheronecanwalkornot.TheHanbalissaythatitispermissibleonlyforonewhocannotwalk.I have not come across any opinion regarding continuity (muwalat) between

theashwat aswajib[4], with the exception of the Hanbalis, who, as alsomentioned by the authorofal‑Fiqh`alaal‑madhahibal‑'arba`ah,consideritwajib.Also,itissaidofMalikisthataccordingtothemifthegapbetweentheashwatweretobecomeinordinate,oneshouldbeginsa’yafresh;but ifthegapwerenotprolonged,suchaswhenonediscontinuesforsellingorpurchasingsomething,itisforgivable.NoteAl‑SayyidMuhsinal‑Hakim, inhisbookon theritesofHajj,says,"It isobligatory,whilegoing

andreturning,tokeepone'sfaceturnedtowardsone'sdestination….Therefore,ifsomeoneweretoturnhisfaceawayfromitorweretowalkbackwards,orinalateralway,itisnotcorrect.However,there is nothing wrong in turning the face this way and that way while continuing to face thedestinationinthecourseofmovement."HemeansthatitisobligatorythatthebodyshouldfaceMarwahwhilegoingandshouldbetoward

Safawhilereturning,anditisnotpermissibletomaketheapproachwithonlyashoulderfacingthedirectionofthedestination‑‑asmayhappenduetoovercrowdingofthepilgrims;also,whilemoving,thefaceinparticularshouldremainintherightdirection.Al‑Sayyidal‑Khu'imakesa similar statement inhisworkon the ritesofHajj;hiswordsare: "It

iswajib to faceMarwahwhilegoingand tobe towardsSafawhile returning.Thus ifone turnshisback towards Marwah while going and towards Safa while returning, it does not satisfy (lamyujzi',i.e.theconditionsforacorrectsa’y).Also,oneshouldnotturntowardshisrightorleft,neithershouldheturnbackeitherduringthegoing(dhahab)orduringthereturn(iyab).TheAhkamofSa’yOnewhocannotperformthesa’y,eitheronfootoronamount,maydeputeanothertoperformit

onhis/herbehalf,andtheHajjwouldbecorrect.Thereisnothingwronginlookingtotherightorthe

leftorturningbacktolookduringthecomingandthegoing.Ifsomeonemakesmorethansevenashwatintentionally,hissa’yisinvalid,butnotifthelapsewas

unintentional.Ifoneweretohavedoubtsabout thenumberof theashwatperformedafter finishinghis sa’y, it is assumed to have been correct and nothing is required of him. The authorofal‑Jawahirbasesthishukmaboutthedoubtafterfinishingontheprincipleofnegationofharaj,aswellasontradition.However, if thedoubtwere tooccurbefore finishing thesa’y, theauthorofal‑Jawahirsays that

thereisnodifferenceofopinionabout,noranyobjectionagainst,theinvalidityofthesa`yincaseofanydoubtaboutthenumberoftheashwatperformed,whetherofhavingexceededorfallenshortoftherequirednumber.Inbothcasesthesa’yathandisinvalid.Ifonesuspectsone'shavingbegunfromSafa,hissa’yiscorrect.Butifhethinksthathemighthavestartedfromsomeotherplace,itisinvalid.Alsoifonesuspectsthenumberofashwatalreadyperformed,anddoesnotknowhowmanyonehascompleted,one'ssa`yisinvalid.Ifonehasrecordedthenumberofashwatperformed,butdoubtswhetheronestartedthefirstone

fromSafaorMarwah,he should consider thenumberofhispresent shawtand the direction he isfacing.If,forinstance,thenumberisanevenone(2,4,or6)andheisatSafaorfacingit,hissa’yiscorrect;becausethisshowsthathehadbegunatSafa.Similarly,ifthenumberisodd(3,5,or7)andheisatMarwahorfacingit.Butifthecaseisreverse,thatisinanevenshawtheisfacingMarwahorinanoddonefacingtowardsSafa,hissa’yisinvalidandshouldbebegunanew.(al‑Jawahir)Accordingtotheotherschools,theruleistotaketheminimumoneiscertainofhavingperformed,

asinthecaseofsalat.(Kifayatal‑'akhyar)AccordingtoAbuHanifahtheHajjisnotinvalidevenifthesa`yisomittedaltogether,becauseitis

notaruknandcanbemadegoodbyasacrifice.(al‑Shi'rani'sal‑Mizan)[44][45][46][47]

Part6Taqsir

According to Ahmad ibn Hanbal and Malik, it is necessary to shave (halq) or shorten the

hair (taqsir)of theentirehead.According toAbuHanifah the sameofaone‑fourthportionof thehead is sufficient; according to al‑Shafi'i cutting of three hairs suffices. (Karrarah's al‑Din waal‑Hajj)According to the Imamiyyah, in taqsirone has the free choice of performing it by shortening

eitherthehairofthehead,thebeard,orthemoustachesorthefingernails.All the five schools agree that taqsir is an obligatory rite, though not a rukn. According to

al‑Sayyid al‑Hakim, its relationship to Hajj is the same as that of the salam with respect tothe salat, because the muhrim is relieved after it of his state of ihram in the same way as oneperformingthesalatisafterthesalam.Thetaqsirorthehalq,whateverbethedivergenceofopinionaboutthem,istobeperformedonce

during'UmrahmufradahandtwiceduringHajjal‑tamattu’.Thedetailsfollow.

Taqsirin`Umrah

According to the Imamiyyah, one performing 'Umrat al‑tamattu' has to perform taqsir after

thesa’y;itisnotpermissibleforhimtoperformhalq.Afteriteverythingforbiddentohiminthestateofihrambecomespermissible.Butifheperformshalq,heshouldsacrificeasheep.However,ifheison'Umrahmufradah,hemaychoosebetweenhalqandtaqsir,regardlessofwhetherhebringsalongwithhimthehadyornot.Ifthetaqsirisomittedintentionally,incaseonehadplannedtoperformHajjal‑tamattu'andhad

assumedihrambeforeperformingthetaqsir,his'UmrahisinvalidanditisthenobligatoryuponhimtoperformHajjal‑'ifrad:thatis,theritesofHajjfollowedby'Umrahmufradah,andit isbetterforhimtodoHajjagainthenextyear.'[1][48]According to non‑Imamiyyah schools, one has a choice between taqsir and halq after finishing

his sa’y. As to relief from the state of ihram, if one were performing a non‑tamattu' 'Umrah, heobtainsrelieffromihramafterhalqortaqsir,regardlessofwhetherthehadyaccompanieshimornot.Butifoneisperforming'Umratal‑tamattu;heisrelievedofihram ifnotaccompaniedbythehady;butifaccompaniedheremainsinthestateofihram.(al‑Mughni)TaqsirinHajjThesecondtypeof taqsirisapartof theritesofall thevariouskindsofHajj‑tamattu',qiran,or

ifrad‑‑tobeperformedbyHajj pilgrimafter thedhabhornahr (animal sacrifice) inMina.All theschoolsagreethathereonehasachoicebetweentaqsirandhalq,halqbeingmoremeritorious.Theydisagree, however, in regard to one with matted hair, whether he must shave his head or if, likeothers,healsohasachoicebetweenhalqandtaqsir.TheHanbali,theShafi'i,andtheMalikischoolsprescribeonlyhalqforhim,buttheImamiyyahandtheHanafigivehimthesamechoiceasothers.All the legal schools agree that women don't have to perform halq, rather, they may perform

onlytaqsir.AbuHanifahandagroupofImamiyyahlegistssaythatonewhoisbald,completelyorpartially,as

when only the frontal portion of the head is hairless, must nevertheless draw the razor over the[hairlessportionofthe]head.Therestonlyconsideritmustahabb(al‑Hada'iq,Fiqhal‑Sunnah).According to the Imamiyyah, the halq or the taqsir is obligatory inMina. Therefore, one who

departswithouthalqor taqsir should return toperformeitherof the two, regardlessofwhetherhislapsewasintentionalornot,anddespitetheknowledgeoroutofignorance.However,ifitisdifficultorinfeasibleforhimtoreturn,hemayperformitwhereverhecan.Astotherest,theysaythatitshouldbeperformedwithintheharam.(Fiqhal‑Sunnah)Allagreethatsexisnotpermittedafterthehalqorthetaqsir.TheMalikisincludeperfumeasalso

beingimpermissible.TheImamiyyahincludewiththeabovetwohunting(sayd),whichisforbiddenbecause of the respect for the sanctity of the haram. Apart from these three things, the rest arepermissiblebytheconsensusofallthefiveschools.ForthefourSunnischools,everything,includingsex,becomespermissibleafter thetawafal‑ziyarah.Asfor theImamiyyah,sexandperfumearenotalloweduntilafterthetawafal‑nisa'.

Weconcludethissectionwiththewordsofal‑'Allamahal‑HilliinhisTadhkirah:If [the pilgrim] departs from Mina without halq or taqsir, he returns to perform it there‑‑an

obligation if within the reach of possibility. But if his returning is not possible, heperformshalqwhereverheis,sendinghishairtobecarriedtoMinatobeburiedthere,whichifhecannot thereisnothinguponhim….Thetimeforhalq ison thedayof `Id,byconsensus, for theAlmightyhassaid[inQur'an]:

.. هلحم يدهلا غلبی ىتح مكسوءر اوقلحت الو …

"Anddonotshaveyourheaduntilthesacrificereachesits[specified]destination."(2:196);andtheplaceofthesacrifice(hady)isMinaonthedayof`Id.IthasbeenrecordedthattheProphet

(s)performedfirstramy,thennahr,andthenhalq,atMinaonthe`Idday.Weshallhaveoccasion to refer to thehukmabout theha1q performedprior to thedhabh while

discussinglatertheritesofMina.[2][48][49]

Part7TheWuq’uf

TheWuq’ufin‘Arafat

The pilgrim performing `Umrah mufradah or Hajj al‑tamattu` first assumes ihram, then

performstawafofferstherak`atayn,thenperformssa’y,thentaqsir.Thisorderisobligatory,andinitwhiletheihramprecedesalltheothersteps,thetawafprecedesthesalat,thesalatispriortothesa’y,andattheendistaqsir.[1]TheSecondRiteofHajjThe rites of Hajj, as in the case of `Umrah, start with ihram. However, the rite which is next

to ihram in the case of Hajj, and is considered one of the arkan of Hajj by consensus, inthewuquf (halt) in `Arafat, there being no difference whether one is on Hajj al‑'ifrad or Hajjal‑tamattu;althoughitispermissibleforthoseonHajjal‑'ifradorHajjal‑qiran toenterMakkah toperform a tawaf after assuming ihram and before proceeding to `Arafat.Thistawaf(calledtawafal‑qudam)resemblestherak`atayncalledtahiyyatal‑masjid,recommendedasamarkofrespecttoamosque.Al‑Sayyidal‑Hakim,inhisbookontheritesofHajj,says,"ItispermissibleforoneintendingHajj

al‑qiran oral‑'ifrad to perform the mustahabb tawaf on entering Makkah and before proceedingtowuquf[in`Arafat]."IbnHajar,inFathal‑BartbiSharhal‑Bukhari,writes:"Allof them[thefourlegalschools]agreethatthereisnoharmifonewhohasassumedihramforHajjal‑'ifradperformsatawafofthe(Holy)House,"thatis,beforeproceedingto`Arafat.OneonHajjal‑tamattu',assaid,shouldperformthetawafof`Umratal‑tamattu`insteadofthetawafal‑qudum.BeforetheHaltin`ArafatThere is consensus among the legal schools that it ismustahabb for theHajj pilgrim to go out

fromMakkahinthestateofihramonthedayofTarwiyah(the8thofDhual‑Hijjah),passingtowardsMinaonhiswayto`Arafat.AccordingtotheImamiyyahbooksal‑Tadhkirahandal-Jawahir,itismustahabbforoneintending

toproceedtowards`ArafatnottoleaveMakkahbeforeofferingthezuhrand`asrprayers.ThefourSunnischoolssaythatitismustahabbtoofferthematMina.(al‑Mughni)In any case, it is permissible to proceed to `Arafat a day or two before that of Tarwiyah, in

particular for the ill, theaged,women,and thosewhoareclaustrophobic.Also it ispermissible todelay until themorning of the 9th so as to arrive at `Arafat by the timewhen the sun crosses themeridian(zawal).IhavenotcomeacrossanyjuristwhoconsidersitwajibtospendatMinathenightbeforetheday

ofwuqufat`Arafat,ortoperformsomeritethere.Al‑`Allamahal‑Hilli,inhisTadhkirah,writes:"Tospendthenightof`ArafahatMinaforrestingismustahabb;butitisnotarite,noristhereanythingagainstonewhodoesn'tdoit."Fathal‑BariandFathal‑Qadirhavesomethingsimilartosay.Theword `rest' (for istirahah) usedby al‑`Allamah al‑Hilli does not need to be explained, for

travelinthepastusedtobeexhausting;soheconsidereditmustahabbforthepilgrimstostayforthenightatMinasoastoarrivelookingfreshandingoodspiritsat`Arafat.Buttraveltodayisquitea

pleasure.Therefore, if one spends thenight of `Arafah inMakkah, going to `Arafat the followingmorning, or after the zuhr prayer, passing throughMina on his way‑‑as the pilgrims' practice isnowadays‑‑thatissufficientandthereisnothingwronginthat.ThepilgrimwillreturntoMinalaterafterthehaltin`Arafat,fortheramyal‑Jamrah‑‑buttothatweshallcomelater.ThePeriodoftheHaltinArafatThere is consensus among the legal schools that the day of the halt in 'Arafat is the 9th ofDhu

al‑Hijjah, but they disagree as to the hour of its beginning and end on that day.According to theHanafi, the Shafi'i, and the Maliki schools, it begins at midday on the 9th and lasts until thedaybreak(fajr)onthetenth.AccordingtotheHanbalischool,itbeginsfromthedaybreakonthe9thuntildaybreakonthetenth.AccordingtotheImamiyyah,frommiddayonthe9thuntilsunsetonthesameday,foronewhoisfreetoplan;andincaseofoneinanexigency,untilthefollowingdaybreak.Itismustahabbtotakeabathforthewuqufin'Arafat,tobeperformedliketheFridaybath.Thereis

no rite to be performed in 'Arafat except one's presence there: onemay sleep or keep awake, sit,stand,walkaroundorrideamount.TheLimitsof‘ArafatThelimitsof'Arafatare`Arnah,Thawbah,andfromNimrahtoDhual‑Majaz,whicharenamesof

places around 'Arafat.Onemay notmake the halt in any of those places, neither inTaht al‑'Arak,becausetheyareoutside'Arafat.Ifoneweretomakethehaltinanyofthoseplaces,hisHajjisinvalidbyconsensusofalltheschools,withtheexceptionoftheMaliki,accordingtowhichonemayhaltat`Arnahthoughhewillhavetomakeasacrifice.Theentireareaof'Arafatismawqif(permissibleforthewuqaf)andonemaymakethehaltatany

spotwithin it by consensusof all schools.Al‑'Imamal‑Sadiq (`a) relates thatwhen theProphet (s)made the halt at 'Arafat, the people crowded around him, rushing along on the hoof‑prints of hiscamel.Wheneverthecamelmoved,theymovedalongwithit.(Whenhesawthis),theProphetsaid,"O people, the mawqif is not confined to where my camel stands, rather this entire 'Arafatismawqif,"andpointedtotheplainsof'Arafat."Ifthemawqifwerelimitedtowheremycamelstands,theplacewouldbetoolittleforthepeople."(al‑Tadhkirah)TheConditionsApplicabletotheHaltTaharah(ritualpurity)isnotaconditionforthehaltat'Arafat,byconsensusofalltheschools.According to the Imamiyyahand theMalik! schools, thehaltat `Arafatmustbemadewithprior

intention(niyyah)andwiththeimpliedknowledgethattheplacewhereheishaltingisindeed'Arafat.Thus if he were to pass on without knowing, or know without intending the wuquf it is notconsideredwuqufassuAccording to theShafi`iand theMalikischools,neither intentnorknowledge isacondition.All

that is required is freedomfrominsanity, intoxication,and lossofconsciousness.According to theHanafis, neither intent, nor knowledge, nor sanity is a condition; whosoever is present in 'Arafatduringthespecificperiod,hisHajjiscorrect,intentornointent,whetherheknowstheplaceornot,whethersaneorinsane.(Fiqhal‑Sunnah,al‑Tadhkirah)Is it necessary tomake the halt in 'Arafat for the full specified period, or is it sufficient to be

presentthereforsometime,evenifitisforasinglemoment?

AccordingtotheImamiyyah,therearetwokindsofperiodsforthehalt,dependingonwhetherone

arrives at a time of his own choice (ikhtiyari)or the time is forced upon him by circumstancesbeyondhiscontrol(idtirari).Inthecaseoftheformer,theperiodofhaltforhimisfrommiddayontheninthuntilsunsetonthesameday;inthecaseofthelatter,theperiodlastsuntilthedaybreakofthetenth.Soonewhocanmakethehaltfromnoonuntilsunsetfortheentireperiod,it iswajibuponhim;

althoughhaltnotfartheentireperiodbuthaltforapartofitisrukn[thatiswithoutittheHajjwouldnot bevalid], the rest beingmerely awajib.Thismeans that if someone omits the halt hisHajj isinvalid far not performing a rukn of it. But if one makes a short halt, he has omitted onlyawajibwhich isnotrukn,andsohisHajjdoesnot lose itsvalidity [on thisaccount].Moreover, ifsomeone cannotmake the halt for the entire ikhtiyariperiod, due to some legitimate excuse, it issufficientforhimtomakethehaltforapartofthenightof`Id.According to theShafi'i, theMaliki,and theHanbalischools,merepresenceeven if forasingle

moment,issufficient.(al‑Fiqh`alaal‑madhdhibal‑'arba`ah,Manaral‑sabil)AccordingtotheImamiyyah,ifoneleaves`Arafatintentionallybeforethemidday,hemustreturn

andthereisnothinguponhimifhedoes.But ifhedoesn't,hemustsacrificeacamel,andif that isbeyondhismeansfastfor18daysinsuccession.Butifthelapsewerebyoversightandhedoesnotdiscoverituntilthetimeispast,thereisnothinguponhim,onconditionthatheispresentatthehaltinal‑Mash'aral‑Haramintime.Butifheremembersbeforetheperiodexpires,hemustreturnasfaraspossible,andifhedoesn'themustsacrificeacamel.TheMalikissaythatonewhomakesthehaltin`Arafatafterthemiddayandleaves`Arafatbefore

the sunset, hemust repeat the Hajj the following year if he does not return to `Arafat before thedaybreak(onthe9th).ButallotherlegistssaythathisHajjiscomplete.(IbnRushd'sBidayah)Accordingtoal‑Fiqhal‑musawwar`alamadhhabal‑Shafi'i,"ifoneforgetsandomitsthehalt,itis

obligatoryuponhimtochangehisHajjinto`Umrah,andthencompletetheremainingritesofHajjafterperformingitsrites;alsohemustrepeattheHajjintheimmediatefollowingyear."Itismustahabbforoneperformingthehaltin 'Arafatto:observe taharah; face theHolyKa'bah;

anddoalotofdua'andistighfar,withduesurrender,humility,andwithaheart‑feltpresencebeforeGod.

TheWu’qufinMuzdalifah

ThehaltinMuzdalifahisthenextriteafterthehaltin`Arafat,byconsensusofalltheschools.They

also agree thatwhen theHajj pilgrim turns toMuzdalifah (where al‑Mash'ar al‑Haram is situated)afterthehaltin`Arafat,heisactinginaccordancewiththefollowingDivineverseoftheQur'an:

مكاده امك هوركذاو مارحلا رعشملا دنع هللا اوركذاف تافرع نم متضفأ اذإف

Whenyoupourforthfrom'Arafat,thenrememberAllahinal‑Mash'aral‑Haram,rememberingHiminthewayyouhavebeenshown.(2:198)Also, there is agreement that it ismustahabb to delay themaghrib (sunset) prayer on the night

preceding the `IddayuntilMuzdalifah is reached.Theauthorofal‑Tadhkirahwrites thatwhen sunsets in `Arafat, thenoneshouldgo forthbefore the (maghrib)prayer towardsal‑Mash'ar al‑Haramand recite there the supplication prescribed by tradition. The author of al‑Mughni says, "Itissunnah(i.e.mustahabb)foroneleaving`ArafatnottoofferthemaghribprayeruntilMuzdalifahisreached,whereatthemaghribandthe`isha'prayersshouldbeofferedtogether.There isnodifference regarding this,as Ibnal‑Mundhiralsopointsoutwhenhesays:"There is

consensusamongthe`ulama',andnodivergenceofopinion,thatitissunnahfortheHajjpilgrimtoofferthemaghribandthe`isha'prayerstogether;thebasisforitisthattheProphet(s)offeredthemtogether.'"[2]All the legal schools, with the exception of the Hanafi, agree that if one were to offer

themaghribprayerbefore reachingMuzdalifahandnotoffer the twoprayers together,hissalat isneverthelessvaliddespiteitsbeingcontrarytowhatismustahabb.AbuHanifahdoesnotconsideritvalid.TheLimitsofMuzdalifahAccording to al‑Tadhkirah and al‑Mughni,Muzdalifah has three names: Muzdalifah, Jam`, and

al‑Mash'aral‑Haram,its limitsarefromal‑Ma'zamayntoal‑Hiyad, towardsthevalleyofMuhassir.TheentireMuzdalifahismawqif,like`Arafat,anditislegitimatetomakethehaltatanyspotinsideit.According toal‑Madarik, it is a settled and definitematter among the Imamiyyah legists that it ispermissible,incaseofovercrowding,toascendtheheightstowardsthehill,whichisoneofthelimitsofMuzdalifah.TheNightatMuzdalifahIsitobligatorytospendtheentirenightof`IdatMuzdalifah,orisitsufficienttohaltinal‑Mash'ar

al‑Haram even for a moment after the daybreak? (It is assumed, of course, that the meaningofwuqufismerepresence:onemaybewalkingaround,sittingorridingamount,asinthecaseofthehaltat'Arafat).According to theHanafi, theShafi`i,and theHanbalischools, it isobligatory tospend theentire

nightatMuzdalifahand thedefaulter is required tomakeasacrifice. (al‑Mughni)According to theImamiyyahandtheMaliki,itisnotwajib,thoughmeritorious.ThisiswhatShihabal‑Dinal‑Baghdadi

theMaliki, inhis Irshadal‑salik,andal‑Hakimandal‑Khu'ihaveconfirmed.However,noonehasconsidereditarukn.As to halting in al‑Mash'ar al‑Haram after the daybreak, Ibn Rushd, in al‑Bidayah wa

al‑nihayah, cites the consensus of the Sunni fuqaha' to the effect that it is one ofthesunan(sing.sunnah)oftheHajj,notoneofitsfurud(duties;sing.fard).Accordingtoal‑Tadhkirah,"Itisobligatorytohaltinal‑Mash'aral‑Haramafterthedaybreak,and

ifsomeoneweretoleaveintentionallybeforethedaybreakafterhaltingthereforthenight,hemustsacrificeasheep.AbuHanifahalsosaysthatitisobligatorytohaltafterthedaybreak.Therestoftheschools permit departure aftermidnight." Therefore,with the exception of the Imamiyyah and theHanafischools,otherspermitdeparturefromMuzdalifahbeforethedaybreak.The Imamiyyah say that the time of halt in al‑Mash'ar al‑Haram is of two kinds: the

first(ikhtiyari)isforonewhohasnoreasonfordelaying,andthat is theentireperiodbetweenthedaybreak and the sunrise on the day of `Id; whoever leaves advertently and knowingly from theMash'arbeforethedaybreakandafterbeingthereforthewholeorpartofthenight,hisHajjisnotinvalidatedifhehadhaltedat'Arafat,althoughhemustsacrificeasheep.IfhehadlefttheMash'aronaccountofignorance,thereisnothinguponhim,asmadeexplicitintheabovequotation.The second (idtirari) is for women and those who have an excuse for not halting between the

daybreak and the sunrise; their time extends to midday on the day of `Id. The authorofal‑Jawahirsaysthatthereisbothtextualevidence(fromhadith)aswellasconsensustosupporttheabove prescription, and the fatawa of al‑Sayyid al‑Hakim and al‑Sayyid al‑Khu'i are also inaccordance with it. The latter has not stated midday as the idtiraritime limit, but says that it issufficienttomakethehaltaftersunrise.TheImamiyyahalsosaythatthewuqufinthetwospecifiedperiodsof timeisaruknof theHajj.

Therefore,ifsomeonedoesnotperformitaltogethereitherintheikhtiyariperiodforthenightorintheidtirariperiod,hisHajjisinvalidifhehadn'tspentthenightthere;butnotifthedefault‑wasonaccountof a legitimate excuse,oncondition thathehadperformed thehalt at 'Arafat.Soonewhofailstomakethehaltsat'ArafatandtheMash'ar,neitherintheikhtiyarinorintheidtirariperiod,hisHajjisinvalidevenifthefailurewasonaccountofalegitimatereason.ItisobligatoryuponhimtoperformHajj theyearafter if theHajj intendedwasawajibone;and if itwasamustahabbHajj, itismustahabbforhimtoperformitthenextyear.(al-Jawahir)Thehalt inal‑Mash'aral‑Haram isheld ingreater importanceby the Imamiyyah than theone in

'Arafat; that iswhy they say that onewho loses the chance to be present at the halt in 'Arafat butparticipatesinthehaltattheMash'arbeforethesunrise,hisHajjiscomplete.(al‑Tadhkirah)MustahabbatoftheMash`arAccordingtotheImamiyyahitismustahabbforoneperformingHajjforthefirsttimetoputhis

feetonthegroundoftheMash'ar.(al-Jawahir)AccordingtotheImamiyyah,theShafi`iandtheMalikischools,itismustahabbwhileleavingfor

Mina to gather seventy pebbles, for the ramy al‑jamarat, at Muzdalifah. The reason for this,accordingtotheauthorofal‑Tadhkirah,isthatwhentheHajjpilgrimarrivesinMinaheshouldnotbe

detainedbyanythingfromtheriteof theramy. IbnHanbal isnarrated tohavesaid that thepebblesmaybegathered fromanyplace;and there isnodisagreement that it suffices togather themfromwhateverplaceonewishes.Themaintenance of taharah, the pronouncing of tahlil, takbir, anddu`a' (the prescribed one or

somethingelse)isalsomustahabb.[50][51]

Part8AtMina

All the schools are in agreement that the rites after the halt at al‑Mash'ar al‑Haramare those of

Mina, and that departure fromMuzdalifah is after the sunrise, and onewho leaves before sunrise,passingbeyonditslimits,accordingtoal‑Khu'i,mustsacrificeasheepaskaffarah.AtMinaoneperformsseveralriteswhichcontinuefromtheDayofSacrifice(yawmal‑nahr),or

thedayof`Id,untilthemorningofthethirteenthorthenightofthetwelfth.ThewajibatofHajjarecompleted in Mina. The three days following the day of `Id (the 11th, 12th, and the 13th) arecalled"ayyamal‑tashriq."[1]Three rites are obligatory at Mina on the day of `Id: (1) ramy of the Jamrat al‑`Aqabah;

(2)al‑dhabh(slaughteringofthesacrificialanimal);(3)halqortaqsir.Agreeingthat theProphet(s)performedfirst theramy,then thenahr(ordhabh)and then the taqsir, the schoolsdisagreewhetherthis order is obligatory and if it is impermissible to change that order, or if the order isonlymustahabbandmaybealtered.Accordingtoal‑Shafi`iandAhmadibnHanbal,thereisnothingupononewhochangestheorder.

Maliksaysthatifsomeoneperformshalqbeforethenahrortheramy,hemustmakeasacrifice;andif hewas performingHajjal‑qiran then two sacrifices. (IbnRushd'sal‑Bidayah).According to theImamiyyah, it is a sin to change the order knowingly and intentionally, although repetition is notrequired.Theauthorofal‑Jawahirsays,"Ihavenotfoundanydifferenceofopiniononthispoint",andal‑Madarikstatesthatthejuristsaredefiniteonthispoint.Nowweshalldealwitheachoneoftheseritesunderaseparateheading.

[52]

Part9Jamratal`Aqabah

TheNumberofJimar

Ramy al jimar,or the symbolic throwing of pebbles performed inMina, is obligatory upon all

pilgrimsoftheHajj,whethertamattu;qiranorifrad.Thisriteisperformedtentimesduringthefourdays.Thefirstramy,inwhichonlyonepointcalledJamratal‑`Aqabahisstoned,isperformedonthedayof`Id.Onthesecondday,i.e.11thofDhual‑Hijjah,thethreejimararestoned,andagaineverythree on the third and the fourth day.This applies to theHajj pilgrimwho spends the night of thetwelfthinMina;otherwisethereisnoramyforhimonthatday.

JamrahoftheTenthofDhual‑Hijjah

ThelegalschoolsagreethatitsufficestoperformtheramyoftheJamratal‑`Aqabahanytimefrom

sunriseuntilsunsetonthetenthofDhual‑Hijjah,butdisagreeastoitsperformancebeforeorafterthat period. According to the Maliki, the Hanafi, the Hanbali and the Imami schools, it is notpermissible to perform the ramy of the Jamrat al‑`Aqabah before the daybreak, and if performedwithout an excuse, must be repeated. They permit it for an excuse like sickness, weakness, orinsecurity(fear).According to theShafi'i school, performing the rite earlier is unobjectionable, for the specified

period ismustahabbnotwajib (al‑Tadhkirah, IbnRushd'sBidayah).However, if delayed until aftersunsetonthedayof`Id,accordingtoMalik, thedefaultermustmakeasacrificeifheperformstherite during the night or the next day. According to the Shafi`is, there is nothing upon him if heperformstheriteoframyinthenightorthenextday.(IbnRushd'sBidayah)AccordingtotheImamiyyah,thetimeofthisramyextendsfromsunriseuntilsunsetonthatday.If

forgotten, the ritemustbeperformed thenextday. If again forgotten,on the12th, and if one failsagain,itcanbeperformedonthe13th.ButifoneforgetsuntilonehasleftMakkah,hemaycarryitoutthefollowingyear,eitherhimselforthroughadeputywhocarriesitoutonhisbehalf.[1]TheConditionsofRamyTherearecertainconditionsforthevalidityoframyaljamarat:1.Niyyah:statedbytheImamiyyahexplicitly.2.Thateachramymustbecarriedoutwithsevenpebbles;thereisagreementonthispoint.3.Thepebblesmustbethrownoneatatime,notmore;againthereisconsensusonthispoint.4.Thepebblesmuststriketheknowntarget;thereisalsoconsensusonthispoint.5.Thepebblesmustreachtheirtargetthroughbeingthrown(ramy);thusiftheyaretossedinsome

other manner, it does not suffice according to the Imami and the Shafi'i schools, and is notpermissibleaccordingtotheHanbaliandtheHanafischools.(al‑Mughni)6.Thepebblesmustbeofstone,notofothermaterial,likesalt,iron,copper,woodorporcelain,

etc.;thisisacceptedunanimouslybyalltheschoolsexceptthatofAbuHanifah,whosaysthatitisallrightifpebblesaremadeofsomeearthenmaterial,suchasporcelain,clayorstone.(al‑Mughni)7.Thepebblesmustbe `new', that is,notused forrainybefore; theHanbalis state this condition

expressly.Taharahisnotaconditioninramy,thoughdesirable.TheImamiyyahsaythatitismustahabbthatthepebblesbeaboutthesizeofafingertipandrough,

neitherblack,norwhite,norred.Theotherschoolssaythattheirsizemustbeaboutthatoftheseedofabroadbean(baqila').The Imamiyyahalsosay that it ismustahabb for theHajjpilgrim toperformall the rites facing

the Qiblah, with the exception of the ramy of the Jamrat al‑`Aqabah on the day of `Id, whichismustahabbtoperformwithone'sbacktowardstheQiblah,sincetheProphet(s)hadperformedthisriteinthatway.TheotherschoolssaythatfacingtheQiblahismustahabbeveninthisrite.Also,itismustahabbtoperformtheramyonfoot(thoughridingamountispermissible),nottobe

farther from the Jamrah than 10 cubits, to perform it with the right hand, to recite the prayers

prescribedbytraditionandotherprayers.Followingisoneoftheprayersprescribedbytradition:

يل نهصحأف ، يئایصح هذه نإ مهللا . اروفغم ابنذو ، اروربم اجح هلعجا مهللا ،

ينع ناطیشلا رحدأ مهللا . ربكأ هللا … يلمع يف نهعفراو .

OGod,makemyHajjablessing,aforgivingofmysins….OGod,thesepebblesofmine,reckonthemandplacethemhighinmyactions….GodisGreat.OGod,repelSatanfromme.DoubtWhatifonedoubtswhetherthepebblethrownhasstruckitstargetornot?Itisassumednottohave

hit.Ifonedoubtsthenumberthrown,hemaycountfromtheleastnumberofwhichheissurehehasthrown.Jamratal‑`AqabahisthefirstriteperformedbytheHajjpilgriminMinaonthedayof`Id,whichis

followedbythedhabh,thenhalqortaqsir.AfterthatheproceedstoMakkahfortawafthesameday.On this day, there is no other rite of ramy for him. Now we shall proceed to discuss the

sacrifice(hady).

Hady

ThesecondobligatoryriteinMinaisthehadyoranimalsacrifice.Theissuesrelatedtoitare:(1)

itskinds,wajibandmustahabb,andthevariouskindsofwajibsacrifice;(2)regardingthoseforwhomthehadyiswajib;(3)therequirementsofthehady;(4)itstimeandplace;(5)thelegalrulesaboutitsflesh;(6)thesubstitutedutyofonewhocanneitherfindthehadynorpossessthemeanstopurchaseone.Thedetailsareasfollow:TheKindsofHadyThehadyisoftwokinds;wajibandmustahabb.Themustahabbsacrifice is theonementioned in

thefollowingverseoftheQur'an:

رحناو كبرل لصف .

`So pray unto the Lord and sacrifice' (108:2), which is interpreted as a commandment to theProphet(s)tosacrificeafterthe`Iddayprayer.AtraditionrelatesthattheProphet(s)sacrificedtworams,onewhiteandtheotherblack.AccordingtotheMalikisandtheHanafis,thesacrificeisobligatoryforeveryfamilyonceevery

year; it is, they say, similar to the zakat al fitr: The Imamiyyah and the Shafi`i schools say thatthemustahabbsacrificecanbecarriedoutinMinaonanyofthefourdays,thedayof`Idandthethreedaysfollowingit(calledayyamal‑tashriq).ButatplacesotherthanMinathesacrificemaybecarriedoutonlyduringthreedays:thedayof`Id,

and the11thand the12th.According to theHanbalis, theMalikis, and theHanafis, its time is threedayswhetherinMinaorelsewhere.Inanycase,thebesttimeforthesacrificeisaftersunriseontheday of `Id during a period sufficient for holding the `Id prayer and delivering itstwokhutbahs(sermons).Theobligatorysacrifices,inaccordancewiththeQur'anictext,arefour:(1)ThesacrificerelatedtoHajjal‑tamattu`inaccordancewiththeverse:

يدهلا نم رسیتسا امف جحلا ىلإ ةرمعلاب عتمت نمف متنمأ اذإف

…Ifinpeacetimeanyoneofyoucombinesthe`UmrahwiththeHajj,hemustoffersuchsacrificeashecan…(2:196)(2)Thesacrificerelatedtohalq,whichisawajibopentochoice,inaccordancewiththeverse:

كسن وأ ةقدص وأ مایص نم ةیدفف هسأر نم ىذأ هب وأ اضیرم مكنم ناك نمف

But if anyof you is illor suffers from an ailment of the head, hemust offer a fidyah either byfastingorbyalms‑givingorbyofferingasacrifice.(2:196)

(3)Thesacrificerelatedtothepenalty(jaza')forhunting,inaccordancewiththeverse:

ةبعكلا غلاب ایده مكنم لدع اوذ هب مكحی معنلا نم لتق ام لثم ءازجف ادمعتم مكنم هلتق نمو

He that kills game by design, shall present, as an offering near the Ka`bah, a domestic beastequivalenttothatwhichhehaskilled,tobedeterminedbytwohonestmenamongyou;….(5:95)(4)Thesacrificerelatedto"ihsar"[somehindrancewhichkeepsonefromcompletingtheritesof

Hajj, such as illness or interruption due to an enemy], in accordance with the followingverse(al‑Tadhkirah):

يدهلا نم رسیتسا امف مترصحأ نإ

Ifyoucannot;offersuchsacrificeasyoucanafford…(2:196)Besides the above four, there are also the obligatory sacrifices related to any of the

following:`ahd(pledge),nadhr(vow),yamin(oath).InwhatfollowsweshalldiscusshadyasoneoftheritesofHajj.ForWhomisHadyWajib?The hady is not obligatory, by consensus of all the schools, upon one performing `Umrah

mufradah,nor on one performingHajj al‑'ifrad.Similarly, there is consensus regarding its beingobligatoryuponthenon‑MakkanpilgrimonHajjal‑tamattu`.ThefourSunnischoolsadd that it isalsoobligatoryuponthepilgrimonHajjal‑qiran.According to the Imamiyyah, it is not obligatory on one on Hajj al‑qiran except with nadhr

(vow),orwhenhebringsalongwithhimthesacrificialanimalatthetimeofassumingihram.There is disagreement regardingwhether theMakkan performingHajjal‑tamattu`must offer a

sacrifice or not.According to the four Sunni schools, thehady is notwajibupon him.Al‑Mughnistates that "there is no disagreement among scholars that the sacrifice of tamattu` is notwajib onthose living in the neighbourhood of al‑Masjid al‑Haram."The Imamiyyah say that if theMakkanperformsHajjal‑tamattu` thehady is obligatory upon him." This is stated byal‑Jawahirwhere itsays, "If theMakkanwere toperformHajjal‑tamattu; thehady iswajibuponhimaccording to thewidelyheld(mashhur)opinion[oftheImamifuqaha'].Thelegalschools,however,agreethattheobligatoryhadyisnotoneofthearkanofHajj.TheRequirementsoftheHadyThehadymustmeetthefollowingrequirements:1.Itmustbelongtocattle,suchascamel,cow,sheep,orgoat,byconsensusofallthefiveschools.

Asstatedbyal‑Mughni,accordingtotheHanafi,theMaliki,theShafi'iandtheHanbalischools:ifasheep,itmustbeatleastsixmonths;ifagoat,ofoneyear;ifacow,oftwoyears;andifacameloffiveyears.ThisagreeswiththeImamiyyahviewasstatedbyal-Jawahir,withthedifferencethat thecamelmusthaveentereditssixthandthegoatitssecondyear.

Al‑Sayyid al‑Hakim and al‑Sayyid al‑Khu'i have said that it suffices if the camel has entered itssixthandthecoworthegoatitsthird.Astothesheep,theyadd,tobecautious,thesheepmusthaveentereditssecond.2.Thesacrificialanimalmustbefreeofanydefect,and,byconsensus,mustnotbeone‑eyed,lame,

sick or old and decrepit. There is disagreement, however, regarding its acceptability in case ofcastration,beingwithouthornsorwithbrokenones,missingormutilatedearsortail.Sucharenotacceptableaccording toal‑Sayyidal‑Hakimandal‑Sayyidal‑Khu'i,butacceptableaccording to theauthorofal‑Mughni.Al‑`Allamahal‑Hilli,inal‑Tadhkirah,saysthatfemalecamelandcowandmalesheepandgoatsare

tobepreferred,although thepermissibilityof theconverse in the twocases isnotdisputedbyanyschool.Theauthorofal‑Mughni'saysthatthesexofthesacrificialanimalisirrelevant.TheTimeandthePlaceoftheSacrificeAs to the occasion of the sacrifice, it is, according to the Maliki, the Hanafi, and the Hanbali

schools,thedayof`Idandthetwodaysfollowingit.AbuHanifahaddsthatthistimeisspecificforthe sacrificial rite ofHajjal‑qiranand tamattu ; but for the others he sets no such time limit. TheMa1ikisdonotrecognizeanydifferencebetweenvariouskindsofhady,asmentionedbyal‑Fiqh`alaal‑madhahibal‑'arba`ah.TheHanbalissaythatifthesacrificeismadebeforeitstime,itmustbemadeagain.Ifafteritstime,

incaseofmustahabbthelapseoftimecancelsit;andincaseofwajibitmustbefulfilled.AccordingtotheHanafis,slaughteringthesacrificialanimalbeforethethreedaysof`Idisnotsufficient,butisifdone later though akaffarah is required for the delay. According to the Shafi`is, the time of theobligatorysacrificeforHajjal‑tamattu`startswithihram;therefore,performingitearlier[thanthedayof`Id]ispermissible,andthereisnotimelimitfordelaying,althoughitisbestperformedonthe`Idday.(al‑Fiqh`alaal‑madhahibal‑'arba`ah)TheImamiyyahregardniyyahasbeingobligatoryinslaughtering(dhabhornahr),andsaythatits

timeisonthedayof`Id;althoughitisacceptableuntilthethirddayfollowingit,orevenuntiltheendof Dhu al‑Hijjah, although the delay is a sin. The author of al‑Jawahir reports that there is nodivergence[amongImamilegists]onthispoint,evenifthedelayiswithouta[legitimate]excuse.Itisnotpermissible,accordingtotheImamiyyah,tomakethesacrificebeforethe10thofDhual‑Hijjah.Astotheplace,itistheHaram,accordingtotheHanbali,theShafi'i,andtheHanafischools,which

includes Mina [2]and other places, as mentioned above while discussing ihram and the limits oftheharamsofMakkahandal‑Madinah.AccordingtotheImamiyyah,therearethreeconditionsforslaughteringthehadyinMina:(1)that

thehadymusthavebeenbroughtintheihramassumedforHajj,notintheihramfor`Umrah;(2)thepilgrimshouldhavehaltedforsome timeof thenightwith thehady in `Arafat; (3)heshouldhavemadetheresolvetomakethesacrificeonthedayof`Idorthefollowingday.AlsotheImamiyyahsaythatthepilgrimofHajjal‑tamattu`maymakethesacrificenowherebutinMina,evenifhisHajjissupererogatory. But the hady brought along in theihram of `Umrah is to be slaughtered inMakkah.(al‑Tadhkirah)

Inanycase, forall theschoolsofferingof thesacrifice is legitimateandpreferableatMina. IbnRushdsaysthattheconsensusofthe`ulama'isinfavourofslaughteringthehadyatMina.Secondly,thedifferencebetweentheImamiyyahandtheotherschoolsisthattheImamiyyahspecifyMina,whileothersallowanopenchoicebetweenMinaandotherplacesinsidetheharamofMakkah.TheFleshoftheHadyThe Hanbalis and the Shafi'is say that the flesh of the hady whose slaughtering inside

theharamiswajibistobedistributedamongthepoorinsideit.TheHanafisandtheMalikissay:itispermissibletodistributeitinsideoroutsidetheharam.TheShafi'issay:onemaynot(oneself)eatthefleshofawajibhady,butthatofavoluntaryormustahabbhadyispermissible.TheMalikissay:withthe exception of the sacrifice made as fidyahfor hurting someone (adha), hunting, or sacrificevowed (nadhr) specifically for the poor, and the voluntaryhady which dies before reaching itsdestination; the flesh of the hadymay be eaten in all cases. (al‑Mughni, al‑Fiqh ala al‑madhahibal‑'arba`ah,Fiqhal‑Sunnah)The Imamiyyah say: a third of the flesh should be given to the poor believers; another third to

other believers, even thewell off; and the remaining thirdmay be consumed by the pilgrim. (al-Jawahir,al‑Sayyidal‑Hakimandal‑Sayyidal‑Khu'iintheirbooksonthemanasikofHajj).TheSubstituteDuty(al‑Badal)AllthelegalschoolsagreethatwhentheHajjpilgrimcannotfindthehadynorpossessesmeansto

acquireone,itssubstituteistokeepfastsfortendays,threeofwhichforsuccessivedays,aretobekeptduringtheHajjdaysandtheremainingsevenonreturninghome.ThisisinaccordancewiththeDivineverse:[3]

ةلماك ةرشع كلت متعجر اذإ ةعبسو جحلا يف مایأ ةثالث مایصف دجی مل نمف

…But ifhe lacks themeans lethimfast threedaysduringthepilgrimageand sevenwhenhehasreturned;thatistendaysinall.(2:196)Thecriterionofcapacitytoofferthehadyisabilitytoarrangeoneintheplace,andwhenitcan'tbe

donethedutyofhadyischangedintothatofthefasts.Thisholdsevenifthepilgrimshouldbeamanofmeansinhisownhomeland.Thisisbecausetheobligationisspecifictotheoccasionandsoisthecapacitytofulfilit.Asimilarcaseisthatofavailabilityofwaterfortaharah.DhabhbyaWakilItispreferablethattheHajjpilgrimshouldslaughterthehadyhimself,thoughitispermissibleto

ask someone else to do it, because it is one of the rites inwhich delegation is possible. The onedeputed(wakil)makestheniyyahofslaughteringonbehalfoftheonewhodeputes,anditisbetterthatbothof themshouldmake theniyyah together.According to the Imamiyyah it ismustahabb for thepilgrimtoputhishandonthatofhimwhoslaughtersoratleastbepresentatthetimeofslaughtering.Shaykh `Abd Allah al‑Mamqani, inManahij al‑yaqin,writes: "If the wakil makes an error in

mentioningthenameoftheonewhoappointshim,orforgetshisnamealtogether,thereisnoharminit." There is a good point here, for it is related from one of the Imams (`a) that in a marriageceremony thewakilmade a mistake while mentioning the bride's name or mentioned some othername.TheImam(`a)said,"Itdoesn'tmatter."

Qani`andMu`tarrInregardtotheverse36oftheSuratal‑Hajj:

رتعملاو عناقلا اومعطأو اهنم اولكف ا

…andeatoftheirfleshandfeedwithittheqani'andthemu`tarr…(22:36)al‑Imamal‑Sadiq(`a)said,"Theqani`isthe(poor)manwhoiscontentwithwhatyougivehimand

doesnotshowhisdispleasureanddoesnotfrownortwitchhismouthinirritation.Themu`tarrisonewhocomestoyouforcharityandpresentshimself."TheSubstituteforCamelSacrificeIfthesacrificeofacamelisobligatoryuponsomeone,throughkaffarahornadhr,andhecannot

arrange it, hemust sacrifice seven sheep one after another, and if that is not possible fast for 18days.(al‑Tadhkirah)TaqlidandIsh`ar`Taqlid; in this context, means putting a shoe or the like in the neck of the sacrificial

animal.`Ish`ar'meansmakinganincisionintherightsideofthehumpofacamelorcowandlettingitbestainedbyblood.TheSunnijuristsregardish`arandtaqlidasmustahabbexceptAbuHanifah,whosaysthat the taqlidof thesheepandthecamel issunnah,but ish'arisbynomeanspermissibleduetothepainitcausestotheanimal.(al‑Mughni)Weallfavourkindtreatmentoftheanimals,andatthesametimeweareallMuslims.Islamhaspermittedtheslaughteringofanimalsandevenmadeitobligatoryincaseofhady,asAbuHanifahalsoconcedesbyhisactandverdict.Inthislight,ish'arismoreentitledtopermissibility.CharitytoNon‑MuslimsAl‑Sayyidal‑Khu'i, inhisbookontheritesofHajj,says,"TheHajjpilgrimgivingsomethingin

charity (sadaqah)or gifting themeat of the slaughtered animal,may give the latter to anybody hewishes,evenanon‑mu'minoranon‑Muslim.IngeneraltheImamiyyahpermitthegivingofnon‑wajibsadaqatormakingofendowment(waqf)

in favour of aMuslimor a non‑Muslim.SayyidAbu al‑Hasan al‑'Isfahani, in hisWasilatal‑najat,says:"Ingivingofmustahabbsadaqah,povertyorpossessionofimanorislamisnotaconditionfortherecipient.Hemaybeawell‑to‑doman,anon‑'Imami,aDhimmi,andatotalstranger(notabloodrelation of the giver of charity)." Al‑Sayyid al‑Kazim, in the appendices of al‑`Urwat al‑wuthqa,permitsgivingofsadaqaheventoawarringinfidel(kafirharbi).TheBurningorBuryingofSlaughteredAnimalsIt is a custom among Hajj pilgrims nowadays that they offer money to whoever would accept

the hady[4], which he on receiving either buries or throws away because the number of theslaughteredanimalsisgreatandnobodyaroundtomakeuseoftheirmeat.ThroughoutwhateverIhavereadIdidnotcomeacrossanyonewhoshouldraiseaquestionabout

the permissibility or otherwise of this practice. In 1949 a group of Egyptian pilgrims asked theal‑'Azharforafatwa,askingthepermissionforgivingthepriceofthehadyashelptotheneedy.

In reply, al‑ShaykhMahmud Shaltut, in Vol. 1, No.4 of the journalRisalat al‑'Islamwhich was

issuedbytheDaral‑TaqribatCairo,considereditobligatorytomaketheslaughterevenifitshouldrequireburningorburialofthebodiesoftheslaughteredbeasts.I contested his opinion in a long article which appeared in two successive numbers of the

above‑mentioned journal in the year 1950.When the Dar al‑`Ilm li al‑Malayin, Beirut, wanted tobring out a new edition of my bookal‑'Islam ma`a al‑hayat, I included it also with a title "Halta`abbadanaal‑Shar`bial‑hadyfihlyutrakfihili‑alfasad?"("DoestheShari'ahcommandustomakethesacrificeinordertorot?").There,Ihavedrawntheconclusionthatthehadyisobligatoryonlywhenonecanfindsomeoneto

eatitorwhereitispossibletopreservethemeatthroughdryingorcanning.Butwhenthesacrificeissolely carried out for destruction through burning or burying, its permissibility in the presentconditionsseemsdoubtfulandquestionable.Anyonewhowishes tosee thedetailsofmyargumentmayrefertothesecondeditionofal‑'Islamma`aal‑hayat.LaterIcameacrossatraditioninal‑Wasa'ilwhichconfirmedmyposition,andwhichtheauthor

had placed in the Book of udhiyyah (sacrifice) in a section entitled "Bdb ta'akkud istihbabal‑'udhiyyah".Thetraditionreads:

مهومعطأف محللا نم مكنیكاسم عبشتل ىحضألا اذه لعج امنإ :" لاق هنأ ( ص ) هللا لوسر نع هئابأ نع قداصلا نع ."

Fromal‑Sadiq(`a),fromhisancestors,fromtheProphet(s),thathesaid:"Thissacrificehasbeeninstitutedtofeedthepooramongyouwithmeat.Sofeedthem."Although this tradition is related particularly to voluntary sacrifice, it also throws light on the

purposebehindal‑hadyal‑wajib.[53][54][55][56]

Part10BetweenMakkahandMedina

Asmentioned,thefirstriteinMinaonthe10thisramyofJamratal‑`Aqabah,afterthattheoffering

of hady, and then thirdly, halq or taqsir. We have already discussed the third under the head"HalqorTaqsir."Wehavereferredtotheruleaboutdoingthehalqortaqsirbeforethedhabhwhendiscussingtheorderoftheritesunderthehead"InMina",wherethereaderwillfinditsdetails.WhenthepilgrimcompleteshisritesinMinaonthedayof`Id(suchasramyanddhabh),hereturns

to Makkah to perform the tawaf al‑ziyarah; then he offers its related rak'atayn and performsthesa’ybetween Safa andMarwah.According to the four Sunni schools, he returns toMina afterthat tawaf and everything becomes permissible to him thereupon, even sex. According to theImamiyyah,hehas toperformanother tawaf the tawafal‑nisa',andoffer its related rak'atayn.Sexdoesnotbecomepermissibletothepilgrim,fromtheImamiyyahviewpoint,withoutthistawafwhichwehavealreadydiscussedindetailabove.

Part11TheNightatMina

After completing the tawaf, the pilgrim must return to Mina during what are called Layali

al‑Tashriq,whicharethenightsofthellth,12th,and13th‑‑withtheexceptionofhimwhobeinginahurrydepartsaftermiddayandbeforesunsetonthe12th;therebeingnothingagainsthimwholeavesunderthesecircumstancesonthethirdday,inaccordancewiththeverse:

هیلع مثإ الف نیموی يف لجعت نمف

…Hethatdepartsontheseconddayincursnosin….(2:203)According toAbuHanifah, to stay overnight inMina isSunnahnotwajib.Thosewho consider

itwajib agree that it is a rite and not a rukn. They disagree, however, regarding the necessityof kaffarah upon the defaulter. According to Ahmad ibn Hanbal, there is none; according toal‑Shafi`i,amudd(al‑Tadhkirah,al‑Mughni,Fiqhal‑Sunnah);andaccording toMalikis,asacrifice(al‑Zarqani'ssharhofMalik'sMuwatta').AccordingtotheIrnamiyyah,"IfonespendsthenightataplaceotherthanMina,thereisnothing

uponhimifhespendsitatMakkahprayingallthenightuntilmorning;butifthenightisspenttherewithout prayer, or somewhere else, in prayer or otherwise, hemust sacrifice a sheep, even if thedefaultwasonaccountofoversightorignorance".(al‑Sayyidal‑Hakim'sManahijal‑nasikin).There isnoobligatory rite for thenights inMina, though spending them inprayer andworship

inmustahabb.

RamyduringtheAyyamal‑Tashriq

Theschoolsagree that there isnoriteexceptramyof the three jimareverydayduring the three

days calledayyam al‑tashriq, regardless of whether the pilgrim is performing Hajj al‑tamattu;al‑'ifradoral‑qiran.As to thenumberofpebblesandother things theyhavebeenmentionedunder"Jamratal‑`Aqabah."AccordingtotheImamiyyah,thetimeoframyoneachofthethreedaysextendsfromsunriseuntil

sunset,midday being the preferable hour. The other schools say that it extends frommidday untilsunset,andifdoneearliershouldberepeated.AbuHanifahpermitsramybeforemiddayonlyonthethirdday.Ramyaftersunsetispermissibleonlyforthosewitha[valid]excuse.All the five schools are in consensus about the number of jimar and the way of performing

the ramy on the three days. Below is the way of its performance as describedbyal‑Tadhkirahandal‑Mughni.Thepilgrimperformsramyoneachofthethreedaysbythrowing21pebbles,sevenineachofthe

threetimes.Hebeginsatthefirstjamrah,al‑Jamratal‑'Ula,whichisthefarthestofthemfromMakkahandnearertoMasjidal‑Khayf.Itismustahabbtotossthepebbleinafashioncalledhadhf[1],fromtheleftsidestandingatBatnal‑Masil,andtosaytakbirwitheverypebblethatisthrownandtopray.Afterthat,heproceedstothesecondjamrah,calledal‑Jamratal‑Wusta,haltsattheleftsideofthe

way,and,facingtheQiblah,praisesAllahandpraysforblessingsupontheProphet(s),thenmovingaheadalittleprays,andthenthrowsthepebblesinthesamewayasabove,thenpausesandpraysafterthelastpebble.Thenhemoveson to the thirdpointcalledJamratal‑`Aqabah,andperforms the riteoframy as

before,withoutanypauseafterfinishing.Withthistheritesoframyforthedayarecomplete.[2]Thetotalnumberofpebblesthrownonthethreedaysin63(thatis,ifonespendsthenightofthe

13thinMina),21eachday.Withtheseventhrownonthedayof`Idthetotalnumberis70.Theauthorofal‑Tadhkirah,aftertheabovedescription,saysthatthereisnodifferenceofopinion

aboutit.Theauthorofal‑Mughnimakesasimilarremark,addingthatMalikhasopposedtheraisingofhands.Thedescriptionoftheritesoframygivenbytheauthorofal‑Mughniissimilarifnotexactlythe

sameastheonegivenabovebytheauthorofal‑Tadhkirah.Allschools,exceptAbuHanifah,agreeabouttheorderoftheramyofthejimar,andthatifoneof

themisstonedoutofturn,thenitisobligatorytorepeattheriteinthecorrectorder.AbuHanifahsaysthattheorderisnotbinding.(al‑Tadhkirah,al‑Mughni)Theramymaybeperformedonfootorfromamount,thoughtheformerisbetter.Itispermissible

foronewhohasanexcusethatsomeoneelsemayperformitforhim,andthereisnothingupononeif

heomitsthetakbir,theprayerorthepauseafterthesecondjamrah.If theramy is delayedbyaday intentionally, oron accountof ignoranceoroversight, or is put

overcompletelyuntilthelastdayofTashriqandisperformedonasingleday,thepilgrimdoesnotincurakaffarahaccordingtotheShafi`isandtheMalikis.AbuHanifahsaysthatifone,two,orthreepebblesaredelayedbyaday,foreverypebbledelayedapoormanmustbefed;iffouraredelayedbyaday,asacrificebecomesessential.All the four schools are inconsensus that ifonedoesnotperform theramyat all until the days

ofTashriqarepast,he isnotobliged toperformtherite laterany time.But theydisagreeas to therelatedkaffarah,which,accordingtotheMalikisissacrificeregardlessofsome‑‑evenone‑‑orallofthepebblesbeingomitted;accordingtotheHanafisthesacrificeisrequiredforomittingall,andforfeweronemustfeedapoormanforeverypebbleomitted.ThekaffarahaccordingtoShafi'isisamuddoffoodforeverypebbleiftwoareomitted;forthree

asacrificebecomesobligatory.(IbnRushd'sBidayah,al‑Mughni)The Imamiyyah say, if the ramy of one ormore jimar is forgotten, the ritemust be performed

during the days of Tashriq; but if forgotten altogether until one reaches Makkah, the pilgrim isobliged to return toMina to perform them if the days of Tashriq are not past; otherwise hemustperform the rite himself the following year, or depute another to perform it; in any case there isnokaffarahuponhim.(al‑Tadhkirah)Thisagreeswiththefatawaofal‑Sayyidal‑Hakimandal‑Sayyidal‑Khu'i,withthedifferencethattheformerregardsthelegalgroundsinfavouroftheobligationofcompletion of the rite as stronger (aqwa), whereas the latter considers it as dictated bycaution(ahwat),andbothagreethatintentionalomissionoframydoesnotinvalidatetheHajj.Wereferredearlier to theconsensusofall theschools that it issufficientfor theHajjpilgrimto

remainforonlytwodaysofTashriqinMinaandthathemaydepartbeforethesunseton12th;ifheremainsuntilsunset,itisobligatoryuponhimtostayovernightandperformtheriteoframyon the13th.TheImdmiyyah,however,saythatthepermissibilityofleavingonthe12thisonlyforonewhohasnotviolatedtheprohibitiononhuntingandsexinthestateofihram;otherwisehe isobliged toremaininMinaonthenightofthe13th.Offering salat in the Masjid al‑Khayf at Mina is mustahabb, so also on the hill called

Khayf.(al‑Tadhkirah)On returning to Makkah after the rites of Mina, it is, according to Imamis and

Malikis, mustahabb to perform thetawaf al‑wada; which, according to Hanafis and Hanbal is,iswajibfornon‑MakkansandthosewhodonotwishtostayoninMakkahafterreturningfromMina.Thereisnotawafal‑wada;noranyfidyah,forwomenwhoentertheirperiodsbeforethedeparture,evenfromtheviewpointofthosewhoconsiderthetawafasobligatory;however,itismustahabbforhertobidfarewelltotheHousefromthedoornearesttoitandwithoutenteringal‑Masjidal‑Haram.HereweconcludethediscussionabouttheritesofHajj.

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Part12TheDhual-HijjahMoon

Ithappensoften that theDhual‑Hijjahnewmoon isestablishedforanon‑Imamischolar,andhe

declares its sighting, and the authorities of al‑Haramayn al‑Sharifaynmake it compulsory for allpilgrims to follow his ruling, regardless of whether the new moon has been established for anImamimujtahidornot.Insuchacase,whatisanImamipilgrimtodoaboutthewuqufin`Arafatandotherritesrelatedtospecificdatesandtimesifhecannotactaccordingtohisownschooloffiqh?IshisHajjinvalidifhemakesthehaltwithothers,performingalltheritessimultaneouslywiththem?Al‑Sayyid al‑ Hakim, in his Manahij al‑hajj (1381 H.), p. 91, says: "When the non‑Imami

authority(hakim)rulesthatthenewmoonhasbeensighted,sothatthehaltin`Arafattakesplaceonthe8thofDhual‑HijjahandthehaltintheMash'aronthe9th,thenontheprincipleoftaqiyyah,orthefearofbeingharmed,thehaltwithothersisvalidandrelievesoneoftheduty.Thesameholdsincaseof ana'ibundertakingHajj on another's behalf or one on amustahabbHajj of oneself or that ofanother.Also, there isnodifferencewithrespect tofulfilmentof thedutywhetherheknowsornotthattheruling(ofthenon‑Imamihakim)iscontrarytothereality."Al‑Sayyidal‑Khu'i inManasikal‑hajj (1380H.),p.80,says:"When thenewmoon isestablished

foranon‑Imamiqadiandhe rules that ithasbeen sighted,but the sightingof thenewmoon isnotestablishedfortheShi`ah`ulama',tofollowothersinmakingthehaltisobligatoryandsatisfactoryoftheHajjdutyifthereisaprobabilityoftherulingbeingcorrect.Onewhoactscontrarytothedictatesoftaqiyyahandthepossibilityofbeingharmed,thinkingthatlegalcautionliesinactingcontrarytothem,hascommittedsomethingforbiddenandhisHajjisinvalid.”[1]There is no doubt thatGod desires ease not hardship forHis servants, and there is hardship in

repeatingtheHajjanothertime,evenforonewhohasthemeanstoundertakeitmorethanonce.Butwhatshouldapoormandowhoreturnsthenextyeartofindthesamethingtohaveoccurredagain?Shouldhekeepon repeating thepilgrimage, two, three,or four times…until it coincideswith theruling of his school? May God's peace and benedictions be upon Amir al‑Mu'minin, the Sayyidal‑Wasiyyin,whosaid:

اریثك لیلقلا ىلع ىطعأو ، اریسع فلكی ملو ، اریسی فلك هللا نإ .

Godhasassigneddutieswhichareeasytofulfilnotdifficult tocopewith;andHerewardsmuchforlittle.Besides,weknowthatsuchkindofthingshappenedduringtheeraoftheInfallibleImams(`a)and

notoneof them isknown tohave commanded theShi`ah to repeat theHajj. It is on thisbasis thatal‑Sayyid al‑Hakim, inDalil al‑nasikin, says, "To fall in with the ruling of the non‑Imami qadi ispermissible;thisisinaccordancewithdefinitivepracticefromthetimesoftheImams(`a),whichhasbeen to follow them(i.e. thenon‑Imamis) in thehalt (at `Arafat), andnootheralternativehaseverbeensuggested."However,al‑Sayyidal‑Shahrudi,inhisManasikal‑hajj,says,"Itispermissibletofollow,inregard

to this question, the fatwa of the absolute mujtahid (al‑mujtahid al‑mutlaq) who considers itpermissible."Totellthetruth,tomethiskindofthingisnotdigestiblewhencomingfromamujtahidmutlaq,althoughIhavereadandheardsuchthingsfrommorethanonemujtahidwhomthecommonpeoplefollow.

Because,amujtahidmutlaqinhisfatwasshouldeithertakeanaffirmativeoranegativestand,and

if he doesn't, has no right to be a legal authority (for taqlid).Someone may say that it is not acondition for beingmujtahidmutlaq that he shouldnever abstain fromgiving adefinitive fatwaorgive up caution (ihtiyat) in some matter, for `caution is the path of salvation' (al‑'ihtiyat sabilal‑najat).InanswerIwouldsay,thisisanobviousfallacy.Because, ihtiyat inamatter is something,andgivinga fatwa to consult someoneelse is another

matter. In fact when the mujtahid sees the necessity of ihtiyat in a matter, he does not giveafatwauponit‑‑asisthepracticeoflegalauthoritiesregardingseveralissues?Here we affirm al‑Hakim's position, because we understand from the necessary grounds

fortaqiyyahthatthe9thisarequirementforwuqufin'Arafatwhenthatrequirementcanbesatisfiedin presence of security and absence of any fear of harm. But in case of insecurity and fear thisconditiondoesnotstand,exactlyliketherequirementforsajdah(prostration)insalat thatitshouldbemadeonsomethingwhichisnotedibleorwearable(ghayral‑ma'kulwaal‑malbus)‑‑arequirementwhichappliestoconditionswhensecurityispresentandwhichfallsincaseofinsecurityandfear.

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Part13ZiyarahoftheGreatestProphet(S)

The ziyarahof the Greatest Prophet‑‑may Allah's peace and benedictions be upon him and his

Family‑‑isahighlymustahabbduty.Heisreportedtohavesaid,"Whoevervisitsmygraveaftermydeathislikeonewhohasmigratedwithmeinmylife."Healsosaid,"Asalatinmymosqueislikeathousandonesofferedelsewherewiththeexceptionofal‑Masjidal‑Haram,astowhichasalat thereis equal to a thousand in mymosque." It is emphasized that themustahabb salat in the Prophet'sMosqueshouldbeofferedbetweenhistombandtheminbar,where,atraditionsays,isa`gardenofthegardensofParadise.'To visit all other mosques of al‑Madinah, like Masjid Quba, Mashrabat Umm Ibrahim, Masjid

al‑'Ahzab, etc. and also the graves of the martyrs, in particular that of Hamzah (`a) at Uhud, isalsomustahabb.AlsomustahabbispayingvisittothetombsoftheImams(`a)buriedinal‑Baqi`,viz.,al‑'Imam al‑Hasan, al‑Imam Zayn al‑`Abidin, al‑Imam al‑Baqir, and al‑'Imam al‑Sadiq, who uponwhomallbepeaceandbestofblessings.AstotheziyarahofFatimah(`a),themotherofal‑Hasanandal‑Husayn,itisasimportantasthatof

her father, of whom she is a part (bid'ah). There are several reports about the location of herhonouredtomb,ofwhichthemostprobableseemstobetheoneaccordingtowhichshewasburiedinher house adjacent to her father's mosque.When themosque was extended by the Umayyads, thegravealsocametobe includedinside it.This iswhatIbnBabawayh(al‑Shaykhal‑Saduq)believed.We think this is highly probable, because it agrees closelywith the tradition that her grave is in agardenbetweenthegrave(oftheProphet)andtheminbar.Allahalonehasknowledgeofeverything.

Part14Historyofal-Haramaynal-Sharifayn

WhentheProphetcametoal‑Madinahafterthemigration,thefirstthingthathebuilttherewasthe

mosque.Afterwardshebuilt thehousesby itsside.At first itsareawas30by35metres,which theProphet(S)extended,makingit57by50metres.Therewasnominbarinthemosqueatthetimeofitsmaking.TheProphet(s)usedtodeliverhis

sermons leaning against one of the pillars, which were made of trunks of date‑palms. Later, theCompanionsbuiltawoodenminbarwithtwosteps.`Umaribnal‑Khattab,duringhisreign,extendedthe mosque by five metres on southern and western sides and fifteen on the northern. He leftuntouchedtheeasternsidewherethedwellingsoftheProphet'swivesweresituated.`Uthmanibn`Affandemolishedthemosqueandrebuiltit,extendingitinareabyanamountalmost

equaltotheonebeforeby`UmarandleftthehousesoftheProphet'swivesuntouched.Thebuildingremainedas`Uthmanhadmadeituntilal‑Walidibn`Abdal‑Malikdemolisheditagainandextendeditonallsides,andincludingeventhehousesoftheProphet'swives,togetherwiththatof`A'ishah,thusmakingtheProphet'stombapartofthemosque.The building constructed by al‑Walid stood until 266/879 when al‑Mahdi, the `Abbasid caliph,

greatlyextendeditsnorthernside.Thebuildingendureduntiltheyear654/1256whenafirebrokeoutbringing down the roof and burning doors and the Prophet's minbar. The Mamluk sultanal‑Zahirruknal‑DinBaybarsI(658‑‑676/1260‑ 1277)ordereditsreconstructionandthemosquewasrestoredtoitsoriginalformbeforethefire.In 886/1481, lightening struck themosque destroying all the building except the chamber of the

Prophet'stombandadomeinthemosque'scourtyard.ItwasrebuiltbytheMamlukkingal‑'AshrafSayfal‑DinQaitBay(872‑‑901/1467‑‑95)inafashionbetterthanbefore.Inthe10th/16thcenturytheOttoman sultan Salim had it renovated, building the mihrab (niche) on the western side oftheminbarandwhichisstillthere.In the 13th/19th century the Ottoman sultanMahmud II (1223‑‑1255/1808‑‑1839) had the green

domeconstructed.Duringthesamecenturythemosqueagainneededrepairs,whichwerecarriedoutbytheordersoftheOttomansultan.Thistime,theengineersdismantledtheoldbuildinglittlebylittlegraduallybuildinginitsplacethenewstructurewhichwascompletedin1277/1861.TheKa’bah`Itisthefirsttempleevertobebuiltformen,ablessedplaceabeaconforthenations'(3:96)and

themostancientofthemintheMiddleEast.ItwasfirstbuiltbyIbrahim,theancestoroftheprophets,andIsma'il,hisson,andtheQur'anquotesthemprayingastheyraiseditswalls:

میلعلا عیمسلا تنأ كنإ انم لبقت انبر لیعامسإو تیبلا نم دعاوقلا میهاربإ عفری ذإو

AndwhenIbrahimand Isma'il raisedup the foundationsof theHouse(and dedicated it, saying):`OurLord,acceptthisfromus;Thouhearallandknowall'.(2:127)Isma'ilgatheredthestonesandIbrahimputthemononeanotheruntilthewallswereraisedtothe

heightofaman.ThentheBlackStonewasputinitsplace.Accordingtotradition,theKa'bah(al‑Baytal‑Atiq)wasninecubitshighandhadanareaoftwentybythirtycubitswhenIbrahim(`a)builtit.It

hadtwodoors,butwaswithoutaroof.AstotheBlackStone,it issaidtohavebeenbroughtbyGabrielfromheaven.It isalsosaidthat

AdambroughtitalongwithhimonhisdescentfromParadise,thatatfirstitwassnow‑whiteandwasblackenedbythedeedsofmen,andsoon.Thereisnoharminnotbelievinganyofthesestoriesandthelike,norareweobligedtoestablishtheirverity,nortoknowtheoriginoftheStone.AllweareobligedtodoistorevereitbecausetheProphet(s)considereditsacredandreveredit.IfsomeoneasksthesecretbehindtheProphet'sregardingthisstoneassacred,allwecansayisthatonlyGodandHisApostleknowbest.AccordingtosometraditionstheKa'bahstoodasIbrahimandIsma`ilhadbuiltituntilitwasrebuilt

byQusayyibnKilab,thefifthancestoroftheProphet(s).ThestructurebuiltbyQusayystooduntilthetimewhentheProphetwas35yearsold,whenagreatflooddemolisheditswalls.TheQurayshrebuiltit.Whenthewallswereraisedtoaman'sheighttheclansdisputedastowhoshouldreceivethehonourofliftingtheBlackStoneintoitsplace.Theyalmostcametowarwithoneanother,ifitwasnotfortheirmakingMuhammadthearbiteramongstthemselves.TheProphet'ssolutionwastospreadacloakontheground.ThentakinguptheBlackStonehelaid

itonthemiddleofthegarment."Lettheeldestofeachclantakeholdoftheborderofthecloak,"hesaid."Thenliftitup,allofyoutogether."Whentheyhadraisedittotherightheight,hetooktheStoneandplaceditinthecornerwithhisownhands.MayGod'sbenedictionsandHismercybeuponyou,OApostleofGod!YouraisedtheStonefirst

withyournoblehandsfromthegroundandthenputitintoitsplaceagainwithyourhands.ThusyoumadeGodandmanwellpleasedwithyou.Thiseventwasadefiniteevidenceofyoursuperiorityoverall,andofyourbeinga`mercyforalltheworlds',beforeyourdeclarationoftheapostlehoodasafterit.YouractwasaclearsignthatyouwerethebearerofaDivinemission,andthatthosewhorejectedyouwereenemiesandopponentsofthetruthandofhumanity.TheKa'bahremainedinitsconditionuntilYazidibnMu'awiyahbecamecaliphandtill`AbdAllah

ibnal‑ZubayrchallengedhissovereigntyovertheHijaz.Yazid'sforcesinstalledcatapultsonthehillsaroundMakkahandbombardedtheKa'bahwithtensofthousandsofstones.TheKa'bahcaughtfirewhichfinallydemolisheditsstructure.Ibnal‑Zubayrrepaireditasitwasbeforewithoutmakinganychanges,andheputawoodenfencearoundit.When`Abdal‑MalikibnMarwancametopower,Ibnal‑Zubayrwasbesiegedbyhisforcesunderal‑HajjajibnYusuf,whoultimatelykilledIbnal‑Zubayrafter causing damage to a part of theKa'bah.Al‑Hajjaj rebuilt the demolished portions andmadesome changes in the walls as they used to be, and also had one of its doors (the `western door')blocked.TheKa'bahremainedinthealteredconditionafteral‑Hajjaj'srepairsuntiltheyear1040/1630when

itswallscollapsedduetoheavyrains.ThereaftertheMuslimsfromeverycornergatheredtogethertorestoreitandcollectedcontributionsfromvariousregionsoftheMuslimworldtorebuildit intheformasitstandstothisday.

[1]1. Ihram'isthestateofpilgrimsanctity,whichapilgrimofHajjor`Umrahassumesonreachingmiqat(seenoteNo.2).Apilgriminthestateofihramiscalledmuhrim.(Tr.)

[2]2.Miqat(pl.mawaqit)referstoanumberofstationsoutsideMeccafromwherethepilgrimsintendingHajjor`Umrahassumeihram.Theyare:(1)Dhual‑Hulayfah(specifically,Masjidal‑Shajarah);(2)Yalamlam;(3)Qarnal‑Manazil;(4)al‑Juhfah;(5)threepointssituatedinthevalleyofal‑`Aqiq:al‑Maslakh,al‑Ghamrah,andDhatal‑`Irq.ThosepilgrimswhosehousesarenearertoMeccathantoanyoftheabovemawaqit,assumeihramfromtheirhouses.(Tr.)

[3]3.ThetalbiyahiswajibaccordingtotheImamiyyah,Hanafi,andMalikischools,andmustahabbaccordingtotheHanbalis.Itstimeisthemomentofbeginningofihram.

[4]4.Thearearoughlywithinaradiusofsixmiles,withtheHolyKa'bahatthecentre,iscalled‘haram’,thesacredandinviolableterritoryofthesanctuaryoftheHolyKa'bah.Seethebriefdiscussionunderthesubheading;"TheLimitsoftheHaramsofMeccaandal‑Madinah"inthepresentarticle.(Tr.)

[5]5.AccordingtotheImamiyyahschool,Hajjal-tamattu`isobligatoryfornon‑Meccans,andMeccansmaychoosebetweenHajjal-qiranandHajjal‑'ifrad.AccordingtothefourSunnischools,thereisnodifferencebetweenaMeccanandanon‑MeccanwithregardtochoiceofanyparticularkindofHajj,exceptthataccordingtotheHanafischoolHajjal-tamattu`andHajjal-qiranaremakruhfortheMeccan.

[6]6.Thetawafofthefirstentryorthearrival(calledtawafal‑qudum)ismustahabbfromtheviewpointofallexcepttheMalikischool,whichregardsitasobligatory.

[7]7.AccordingtotheImamiyyahschool,oneisfreetochoosebetweenhalqandtaqsirifon`Umrahmufradah'.ButapilgrimonHajjal-tamattu`isrequiredtoperformtaqsir.AlsoaccordingtotheImamiyyah,itisobligatoryforoneon`Umrahmufradahtoperform,afterthehalqortaqsir,asecondtawaf,thetawafal-nisa',beforewhichsexualintimacyisnotpermissibletothepilgrim.AccordingtothefourSunnischools,oneisfreetochoosebetweenhalqandtaqsirinboth.TheydonotrequirethepilgrimofHajjor‘Umrahtoperformtawafal-nisa;andaccordingtotheMalikischoolhalqortaqsirisnotobligatoryononeperforming`Umrahmufradah.

[8]8.AccordingtotheImamiyyahschool,themutamatti`(pilgrimonHajjal-tamattu'anditsconjugate`Umrah)acquirestahlil(i.e.relieffromihram)aftertaqsir,evenwhenhebringsalongwithhimthesacrificialanimal(hady).Butaccordingtotheotherschools,themutamatti`whoassumesihramfor`Umrahfromthemiqatobtainstahlilonhalqortaqsirwhennotaccompaniedbyhady,butifhehasbroughtalongwithhimthehady,heremainsinthestateofihram.However,accordingtothem,thepilgrimof`Umrahmufradahobtainstahlilregardlessofwhetherthehadyaccompanieshimornot.Theauthorofal‑Mughni,aftermakingtheabovestatement,says,"Ihavenotcomeacrossacontraryopiniononthismatter."

[9]9.AccordingtotheImamiyyahschool,thehaltinArafatisobligatoryfortheentireperiodoftime.Butaccordingtotheotherschools,amomentofhaltissufficient.Allthelegalschoolsareinagreementthatofferingthezuhr(noon)and`asr(afternoon)prayersimmediatelyafteroneanotherismustahabb,becausetheProphet(s)haddoneso.

[10]10.Althoughthetimeshavetendedtosupportthisopinion,andeventhoughthetraditionsinfavourofimmediacy(al‑fawr)ofthedutyofHajjareopentocriticismandcontroversy,butitleadstowardsnegligence,andgraduallytowardsabandonmentofthissacredrite.Accordingly,thestressonimmediacyispreferable,beingmoreconducivefromtheviewpointofthenecessitytopreserve

thevitalityoftheIslamicfaith.

[11]11.Mahramisamalerelationwithwhommarriageisnotpermissible;viz;father,grandfathers,sons,grandsons,brothers,sonsandgrandsonsofone'ssisterorbrother,etc.

[12]12.TheImamiyyah,Shafi'i,andMalikischoolspermithiringanotherpersontoperformtheHajjforafee.TheHanafiandHanbalischoolsdonotconsideritpermissible.Nothingmorethantheexpensesofjourney,foodandlodgingmaybegiventothehired,theysay.

[13]13.TheQur'an,22:78.

[14]14.OnewhohasnotperformedtheHajjbeforeiscalledsarurah.AccordingtotheShafi'iandHanbalischools,ifonewhohasnotperformedtheHajjbefore,undertakesitonbehalfofanother,theHajjperformedisconsideredhisown.ButaccordingtotheMaliki,Hanafi,andImamiyyahschools,theHajjperformeddependsonhisintention(niyyah).

[15]15.Theminimumdistancerequiredforqasrinzuhr,'asrand'isha'prayersis8parasangs(approximately44kms.or27.5miles).(Tr.)

[16]1.TheQur'an,2:196.

[17]2.Accordingtoal‑Mughni,AhmadibnHanbaldidnotconsiderthe‘UmrahasbeingobligatoryforMeccans,forthereasonthatthemostimportantactofthe‘Umrahistawaf(circumambulationoftheKa'bah)whichtheydoanditsufficesthem.

[18]3.Inthebookal‑Fiqh'alaal‑madhahibal‑'arba’ah,itistheauthor'swonttogivethetextfollowedbyacommentaryandnotes.Inthetext,hestatesthepointsofconsensusofallthefourSunnischools,thedifferentpositionofeachisgiveninthecommentary.Whatwehavequotedhereistakenfromthetext,notfromthecommentary.

[19]4.Accordingtoal‑Dinwaal‑Hajj'alaal‑madhahibal‑'arba'ah,byKarrarah,oneofthethingswhichdistinguishesthe‘UmrahfromtheHajjisthatitsihramisnotassumedfromanyofthemawaqitspecifiedfortheHajj.FromtheImamiyyahviewpoint,thereisnodifferencebetweenthemiqatforoneperforming‘UmrahandthemiqatforoneonHajjwithregardtoihram.

[20]5.TheImamiyyahauthorofal‑Madariksays:"Thebetterknownandsounderofopinionsisthattheobligationof‘UmrahisindependentoftheobligationofHajj."Theauthorofal‑Jawahirstates,"Thestatementsoffuqaha'arenotfreeofconfusion…theonewhichappearssounderisthatthosewholivefarawayfromMeccaarerelievedoftheobligationof‘Umrahmufradah,andthatwhichisobligatoryuponthemis'Umratal‑tamattu;whosewujubisrelatedtothatofHajj.[21]1.Accordingtoal‑Jawahir,al‑Madarik,al‑Hada'iqandotherImamiyyahworksonfiqh,itisnotpermissibleforonealreadyinthestateofihramtoassumeihramforanotherpurpose,untilhecompletesalltheactsoftherite(Hajjor‘Umrah)forwhichhehadassumedihram.

[22]2.Ibn'AqilisaloneamongImamiyyahlegistsinagreeingwiththeSunnilegistsinthattheactsofboththeHajjandthe‘UmrahmaybeperformedwithasingleihraminHajjal-qiran.

[23]1.Dhual‑Hulayfah,nowadaysknownasBi'r`AliorAbyar`Ali,isatadistanceofabout486kms.fromMakkahtothenorthand12kms.fromal‑Madinah.(Tr.)

[24]2.Al‑Juhfah,liesadistanceofabout156kms.fromMakkahtothenorth‑west.(Tr.)[25]3.Therearethreepointsinthevalleyofal‑`Aqiq,94kms.FromMakkahinthenorth‑east,fromwhereihramisassumed:al‑Maslakh,al‑Ghamrah,andDhatal‑`Irq.AccordingtotheImamiyyah

fuqaha',itispermissibletoassumeihramfromanyofthesepoints,thoughal‑Maslakhisconsideredbest,thenal‑Ghamrah,andthenDhatal-Irq.(Tr.)[26]4.YalamlamisamountainoftheTahamahrange,lyingatadistanceof84kms.fromMakkah(Tr.)

[27]5.Qarnal‑Manazil,themiqatforthosecomingfromal‑Ta'if,liesatadistanceof94kms.eastofMakkah.

[28]6.8AccordingtotheHanafischool,bringingalongofhadysubstitutesthetalbiyah,asmentionedbyIbn`AbidinandtheauthorofFathal‑Qadir.[29]7."Ish'ar"heremeansslittingtherightsideofthecamel'shump.By"taqlid"ismeantthehangingofanoldhorseshoeintheneckofthehady,whichismeanttoidentifythesacrificialanimalassuch.

[30]8.Thenalhasasole,butisdevoidofthecoveringonthesidesandthebackofthefootattheheels.Thekhuffisthecommonshoe,whichcoversthefootonthesidesandtheheels.

[31]9.Afterperformingramyaljamaratandhalq,everythingexceptintercourseandperfumebecomespermissibletothepilgrim‑‑suchaswearingofstitchedclothesandotherthings.Thisiscalledal‑hillal‑'awwal(or"thefirstrelief"fromtherestrictionsofihram).Afterthelasttawafallthingsincludingintercoursebecomepermissibletohim.This"secondrelief”‑‑tobeexplainedlater‑‑iscalledal‑hillal‑thani.[32]10.Accordingtoal‑Tadhkirah,ItisnecessaryduringthenextHajjthatthe`separation'shouldtakeplacefromthepointwherethemisdemeanourwascommittedduringthefirstHajj.Themeaningof`separation'(tafriq)isthatthetwoshouldnotbealonetogetherwithouttherebeingpresentathirdmuhrim,whosepresenceactsasadeterrent.

[33]11.AccordingtotheImamiyyah,thekaffarahforcuttingasinglenailisgivingonemudd(800grams)offoodincharity.Ifallthenailsoffingersandtoesarecutinonesitting,thekaffarahisonesheep,butifdoneinseveralsittings,itissacrificeoftwosheep.

[34]12.Theauthorofal‑TadhkirahascribesimpermissibilityofshadowingoneselfwhilemovingtoAbuHanifah,andtheauthorofRahmatal‑'ummahascribestohimpermissibility.[35]13.Al‑Mughnistates,"Thoseknowledgeableaboutal‑MadinahdonotknowofanyThawror`Ir,"butitispossiblethatnameshavechangedwithtime.

[36]1.Accordingtotheauthorofal‑Hada'iq,Hajjisinvalidiftawafisomittedintentionally,butnotifomittedbymistake;althoughitisobligatorytoperformitafteromission.

[37]2.AccordingtoIbnRushd,inhisBidayah,thefourSunnischoolsagreethatthepilgrimofHajjal‑ramattu'andit’srelated`Umrahisrequiredtoperformtawaftwice;theoneonHajjal‑afradisrequiredtoperformtawafonce.TheydisagreeregardingHajjal‑qiran,inwhichcaseaccordingtoal‑Shafi`i,Malik,andAhmadibnHanbal,onetawafisrequired,buttwoaccordingtoAbdHanifah.

[38]3.Accordingtoal‑Jawahir,al‑Masalikal‑`Urwatal‑wuthqaandotherworksofImamiyyahfiqh,itisnotpermissibleforoneinthestateofjanabahorhaydtoenterorpassthroughal‑Masjidal‑HaramorMasjidal‑Rasul(al‑Madinah),tosaynothingoftarrying(makth)therein.However,itispermissibleforoneinthestateofjanabahorhaydtopass,withoutstoppingorhalting,throughothermosques.

[39]4. Ramal'meanswalkingfast,withoutrunningormakingarush.AccordingtotheImamiyyah

workal‑Lum`ah,ramalismustahabbinthefirstthreeroundsoftawaf‑‑apositionwhichisexactlythesameasthatofthefourSunnischools.

[40]5.Theauthorofal‑Jawahirmakesthisremarkwhencomparingthosewhostipulatesuchkindofconditionsfortawaftootherswithasimilarattitudewithregardtotheniyyahofsalat.

[41]6.HajarIsma`ilibnIbrahim(`a)istheplacewherehishousewasbuilt,andthereheburiedhismother.

[42]7.By`idtibaismeantthestyleofwearingtherida'whosehangingsidesaredrawnundertherightarmpitandthenthrownovertheleftshoulder.Inthebookal‑Fiqh`alaal‑madhahibal‑'arba`ah,theistihbabofidtibta'isascribedtotheHanafi,Shafi`i,andtheHanbali,nottotheMaliki,schools.

[43]8.Thisisinagreementwiththefatawaofal‑Sayyidal‑Hakimandal‑Sayyidal‑Khu'i.[44]1.Al‑Sayyidal‑Hakimsays:"Itisnotobligatorytohastentoperformthesa'yafterfinishingthetawafanditssalat,butitisalsonotpermissibletodelayvoluntarilyuntilthenextday."Al‑Sayyidal‑Khu'isays,"Itisbindingononenottomakeaconsiderabledelaywithoutneedinperformingthesa’yafterthetawafanditssalat,anditisnotpermissibletodelayitintentionallyuntilthenextday."Isay,theseverdictsofthetwoscholarsaresupportedbysahihahadith.

[45]2.Harwalahisakindofwalkwhichresemblesthatofacamelwhenitwantstopickupspeed.AccordingtotheImamiyyah,iftheoneperformingthesa’yisriding,heshouldspurittomakethebeastwalkfaster.

[46]3.Theauthorofal‑MizanquotesAbuHanifahtotheeffectthathedoesnotseeanyobjectionintheconverse,i.e.performingofthesa’ybystartingatMarwahandfinishingatSaf’a.

[47]4.Al‑Sayyidal‑HakiminhisbookonthemanasikofHajjsaysthatmuwalat(continuityofsuccession)isnotrequiredintheashwalofthesa’y,anditispermissibletoseparateorinterruptthem‑‑evenafterasingleshawt‑‑andtopickupthecountagainafterthebreak.[48]1.Thisagreeswiththefatwasofal‑Hakimandal‑Khu'i.Al‑Hakim,however,distinguishesbetweenonewhoforgets(nasi)andonewhoisignorant(jahil);heexcusesthefirstnotthelatter,whoisincludedwiththewillfuldefaulter(`amid).

[49]2.Thisagreeswiththefatwasofal‑Hakimandal‑Khu'i.Al‑Hakim,however,distinguishesbetweenonewhoforgets(nasi)andonewhoisignorant(jahil);heexcusesthefirstnotthelatter,whoisincludedwiththewillfuldefaulter(`amid).

[50]1.Al‑Shaykh`Abdal‑Muta'alal‑Sa`idisays:Thisorderisobligatoryintheritesof`Umrah,butintheritesofHajjthereisnoorderofsequencebetweenthetawafandthehalq,orbetweenthesa’yandthewuqufat'Arafat.Seeal‑Fiqhal‑musawwaralaMadhhabal‑Shafi'i.[51]2.ThisactoftheProphet(s)makesthegroundsfortheImamiyyahforthepermissibilityofofferingthetwoprayerstogether,becausetheProphet(s)hadsaid,"Prayinthesamewayasyouseemepraying."Thefactthatsomethingispermittedatonetimeoraplacesuggestsitspermissibilityinallplacesandatalltimes,unlessthereissometextualproof(nass)toshowthatitisparticularandnotgeneral.Butthereisnonassinfavourofitsbeingparticular(takhsis).Thereforeofferingthetwoprayerstogetherispermissibleingeneralandatalltimesandinallplaces.

[52]1.ThereisdisagreementabouttheAyyamal‑Tashriqastowhethertheycomprisetwoorthreedays.Astotheirnaming,itisbecauseduringthosedaysthepilgrimsusedtodrystripsofthemeatofthesacrificedanimalsinthesun.

[53]1.Thisisinagreementwiththefatwasofal‑Hakimandal‑Khu'i.[54]2.ThedistanceofMinafromMakkahisoneparasang(approx.4miles).

[55]3.ItmaybenotedthatwheneverthereisanexplicittextoftheQur'anthereisalsoagreementandconsensusbetweentheIslamicschoolsoffiqhandnodifferencebetweentheSunnisandtheShi`ah.Thedivergenceofopinionbetweenthemariseseitheronaccountoftheabsenceofnass(text),oritsbeingsynoptic(mujmal),oritsweakness,oritscontrarietywithanothertext,orinitsinterpretationandapplication.Thisisadefiniteproofofthefactthatallofthemarederivedfromasinglesource.

[56]4.Al‑Sayyidal‑Hakimsays,"Thedutytoofferthehadyinsadaqahdoesnotremainifonecannotdoit…andwhenthepoormanwouldnotacceptitwithoutmoney,itisnotobligatory."

[57]1.Hadhfmeansacertainwayoftossinginwhichthepebbleisheldunderthethumbandtossedbythebackoftheindexfinger.

[58]2.Al‑Sayyidal‑Hakimsaysthatitisdesirablethatthethirdramyshouldbedonewithone'sbacktowardtheQiblah.Accordingtoal‑MughniitshouldbedonefacingtheKa'bah.

[59]1.Ourteacheral‑Sayyidal‑Khu'imakestheabsenceofknowledge(thatthefatwaofthenon‑Imamiauthorityaboutthesightingofthenewmooniscontrarytofact)aconditionfortheHajjbeingsatisfactoryoftheduty.Butal‑Sayyidal‑HakimconsiderstheknowledgeofitscontradictionwithrealityorabsenceofsuchknowledgeindifferenttotheHajj(performedonthebasisofthenon‑Imamifaqih'sdeclaration)beingsatisfactoryoftheduty.Hereweaffirmal‑Hakim'sposition,becauseweunderstandfromthenecessarygroundsfortaqiyyahthatthe9thisarequirementforwuqufin'Arafatwhenthatrequirementcanbesatisfiedinpresenceofsecurityandabsenceofanyfearofharm.Butincaseofinsecurityandfearthisconditiondoesnotstand,exactlyliketherequirementforsajdah(prostration)insalatthatitshouldbemadeonsomethingwhichisnotedibleorwearable(ghayral‑ma'kulwaal‑malbus)‑‑arequirementwhichappliestoconditionswhensecurityispresentandwhichfallsincaseofinsecurityandfear.

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