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Requirement of the Pilgrims
1.
To repent sincerely of all sins, and to spend
on the Haj or Umra out of his lawful earning.
2.
To guard one’s tongue from lying, backbiting
and slandering.
3.
To purify the intention to perform Haj or Umra
solely to seek the pleasure of Allah the Most High.
4.
To learn what actions are prescribed by the Shari’ah, and in the event of any difficulty or problem to ask those
who know.
5.
When the pilgrim arrives at al-miqat
(Station of Ihram),
he is free to choose one of the three types of Haj (Ifrad,
Tamatt’u or
Qiran). Tamatt’u is preferable
for a person who has not brought his sacrificial animal
with him, while Qiran
is preferable for one has his animal with him.
6.
If the person entering ihram
is afraid he may be not able to complete all the rites
because of sickness or fear, he should make the condition:
“I will return to the normal state in case I am obliged
to”.
7.
The Haj of children is valid, but it does not
fulfill their Islamic obligation of Haj.
8.
During the state of ihram,
one may take bath or wash his head or scratch it if
need be. A woman may veil her face with her head covering
if she fears that men are looking at her.
9.
Many women wear a headband under the veil to
keep it away from the face. This action has no basis.
10.
It is permissible to wash the ihram
garments and to
wear them again, or to change into other ihram
garments. If, during the state of ihram,
one should wear a sewn garment, cover his head, or use
scent due to forgetfulness or ignorance, no expiation
is required of him.
11.
If one is performing Haj
al-tamatt’u or Umra, he should stop reciting talbiyyah upon arriving at the K’abah
before beginning his tawaf.
12.
Walking with quick, short steps and baring the
right shoulder is not permissible during tawaf
except during the first three circuits of the tawaf
of arrival (tawaf
al-qudum). This applies to men only.
13.
If the pilgrim forget how many circuits ha has
performed, i.e., whether three or four , he should count
them as three (that is the less of the two numbers).
The same procedure is to be followed for sa’ye. In case of large crowds, there is no harm in performing the
circuits beyond the Station of Ibraheem or even further
beyond, as the whole of the Sacred Mosque in a place
of tawaf.
14.
It is prohibited for a woman to make tawaf showing her adornments, using perfume, or not covering properly
what the Shari’ah
requires her to be covered.
15.
If a women’s menses begins or she gives birth
after entering into ihram,
it is not permissible for her to make tawaf
until the flow of blood ceases and she is cleansed.
16.
A woman may wear any dress for ihram
as long as it does not resemble men’s clothing, show
her adornments, or cause temptation to men.
17.
To verbalize the intentions for acts of worship
other than the Haj or Umra is an innovation, and to
say it aloud is even more incorrect.
18.
If a Muslim has the intention of making Haj or
Umra, it is forbidden for him to pass by appointed Station
of Ihram (al-miqat) without
entering into ihram.
19.
If the pilgrim for Haj or Umra is arriving by
air, he enters into ihram
on the plane when he passes parallel to the Station
of Ihram on
his route. He is to prepare himself for entering into
ihram during the flight before boarding the plane.
20.
If one resides in Makkah, or between Makkah and
the Station of Ihram,
he does not need to go anywhere to take ihram.
In this case, he is to take his ihram
for either Haj or Umra at his place of residence.
21.
In order to increase the number of their Umras,
some people go to al-Tan’im or al-J’iranah after
the Haj and subsequently return for Umra. No support
for this practice exists in the Shari’ah.
22.
The pilgrims who are performing Haj
al-Tamatt’u re-enter ihram
on the 8th of Dhul-Hijjah
at the place in which he is staying in Makkah. It is
not necessary for him to take ihram
from any specified place within Makkah (such as al-Mizab),
as many people do, nor is there any farewell tawaf
for going out of Makkah at this time.
23.
It is preferable to go to Arafat
from Mina
on the 9th of Dhul-Hijjah
after the sun has risen.
24.
It is not permissible to depart from Arafat on the 9th of Dhul-Hijjah
before the sun has set. When the pilgrim departs after
sunset, he should do so with ease and dignity.
25.
The Maghrib
and ‘Isha
prayers are to be performed after arriving at Muzdalifah,
whether at the time of Maghrib
or during the period of
‘Isha.
26.
It is permissible to gather the pebbles for stoning
the Pillars from any place within the boundaries of
Makkah (al-Haram),
not necessarily from Muzdalifah.
27.
It is not recommended to wash the pebbles. No
report exists to the effect that the Prophet (peace
be on him) or his Companion ever did this.
28.
It is permissible for women, children and weak
individuals to proceed to Mina at the end of the night.
29.
When the pilgrim arrives in Mina
on the Day of ‘Eid
(the 10th Dhul-Hijjah),
he should stop reciting talbiyyah.
The pebbles are to be thrown successfully, one by one,
at the Stone Pillar of ‘Aqabah.
30.
It is not required that the pebbles remain where
they are thrown, it is only necessary that they be thrown
at the Pillar.
31.
According to the opinion of scholars, the period
of sacrifice extends to the sunset of the third day.
32.
Tawaf
al-ifadah or al-ziarah
on the day of ‘Eid (the 10th of Dhul-Hijjah)
ia an essential part of the Haj, and Haj is not complete
without it. However, it is permissible
to delay it until the end of the stay in Mina.
33.
The person performing Haj
al-Qiran offers one sa’ye
only. The same is true in case of Haj
al-Ifrad, if the person keeps his ihram
until the day of sacrifice.
34.
On the Day of Sacrifice, it is preferable that
the pilgrim do things in the following order: begins
by throwing pebbles at the Pillar of ‘Aqabah;
then offers his sacrifice;then shaves or clips his hair,
he then makes tawaf
of the K’abah
followed by sa’ye.
Changing this order is, however permissible.
35.
Returning to full normal state is attained after
one has done the following: (a) thrown the pebbles at
Pillar of ‘Aqabah; (b) shaved his head or clipped some of his hair; (C) done
tawaf al-ifadah
with sa’ye.
36.
If the pilgrim decides to shorten his stay in
Mina, it is necessary that he departs from Mina before the sunset.
37.
For a child who cannot do the throwing of pebbles,
his guardian throws on his behalf after throwing his
own pebbles.
38.
A person who is not capable of going to the throwing
due to old age, illness or pregnancy is permitted to
appoint someone else (his proxy) to do the throwing
on his or her behalf.
39.
The proxy first throw his own pebbles and thereafter,
without leaving the place, throws the pebbles on behalf
of the person whom he represents at each of the three
Pillars.
40.
Except for the residents of the Sacred Mosque,
It is obligatory on anyone who is doing Haj
al-Tamatt’u or Haj
al-Qiran to sacrifice a sheep or to share in the
seventh part of a camel
or a cow.
41.
If the pilgrim is unable to make this sacrifice,
he must fast three days during the Haj and seven days
after returning home.
42.
It is preferable that these three days of fasting
be completed before the day of Arafat
so that he is not fasting on that day, or otherwise
that he fast on the 11th, 12th
and 13th of Dhul-Hijjah.
43.
It is permissible to fast these three days either
consecutively or separately, and the same applies to
the seven days of fasting at home.
44.
The farewell tawaf
(tawaf al-wida)
is obligatory for every pilgrim excepting menstruation
women .
45.
To visit the Prophet Mosque in Madinah is a Sunnah, whether it is done before Haj or after it. When you enter
the Prophet’s Mosque, it is Sunnah
to pray two rak’as
of tahiyyat al-masjid
(the salah of
greeting the mosque). Although you can perform this
salah anywhere in the Mosque, it is preferable to perform
it in the Rawdah.
46.
Visiting the graves of the Prophet (peace be
on him) and others is allowed for males only, and not
for females, so that they would not have to travel for
such a visit. Rubbing and wiping one’s hands against
the walls of the chamber containing the prophet’s tomb,
kissing it or doing circuits around it are all innovations
which are prohibited. Such things were not done by our
upright ancestors. In particular, making tawaf
around the chamber is shirk (ascribing partners
to Allah).
47.
It is also shirk to call upon the Prophet (peace
be on him) for the fulfillment
of a need or to remove a grief.
48.
The Prophet’s Life in his grave in the state
of barzakh (the state of
existence between death and resurrection on the Day
of Judgment) and is in no way similar to his life on
earth before his death. The nature and reality of the
life of barzakh
is known only to Allah the Most High.
49.
People who stand in front of the Prophet’s grave,
raising their hands and making supplications, are doing
something alien to Islam. This is an innovation in the
religion. Visiting the grave of the Prophet (peace be
on him) is neither obligatory nor a condition for the
completion of the Haj, as some people believe.
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