The Guide To Hajj Rites

The Rites of the Tamattu‘ Hajj

  1. The obligations of the halq and taqseer are three:

I. to be in Mina II. the niyyah III. the order, as a precaution

  1. Being in Mina

  2. It is obligatory that the halq or taqseer is performed in Mina, and it is not permissible elsewhere.

  3. If one left Mina without performing the halq or taqseer, whether deliberately, or due to an oversight or forgetting, it is mandatory for him to return to Mina to perform the halq or taqseer, if this was possible, otherwise he should do so where he is, and it is desirable to send his hair or fingernails to Mina to be buried or dropped there.

  4. The niyyah

  5. It is obligatory to have the niyyah or the intention for the halq or the taqseer, just like any other acts of worship or rite. For halq, he should say, “I perform the halq as part of the Hajj duty, seeking nearness to Allah Almighty.” In the case of trimming – taqseer – one should use the word taqseer instead of halq in the niyyah declaration.

  6. Order

  7. As a precaution, one should observe the order for the halq / taqseer, in that they should be performed after the [slaughter of the] Had’y. If one contravened that either deliberately or due to an oversight or ignorance, he is not obliged to anything. Although in the case of deliberate contravention, or that without an excuse, one should as an obligatory precaution, repeat it such that the order is maintained.

  8. It is obligatory to observe the order of the halq / taqseer in that it should be executed before performing the Tawaaf al-Ziyaarah, which will be mentioned InSha’Allah. Thus if one performed the tawaaf before halq / taqseer, he should repeat [them in the correct order] even if his action was due to oversight.

Miscellaneous issues

  1. If one completed the three rites of Mina; the Ram’y of Jamarat-al- Aqabah, the Had’y slaughter, and the halq / taqseer, all restrictions due to ihraam are lifted with the exception of [wearing] perfume and [contact with] women. Hunting is also forbidden for him, although this is not due to ihraam, but because of Makkah, as hunting in Makkah is prohibited.

However, it is makruh – discouraged – for a man to cover his head or wear sewn clothing before performing Tawaaf al-Ziyaarah and its prayer.

  1. If [the pilgrim] returned to Makkah and performed Tawaaf al- Ziyaarah and its two-rak‘ah prayer, and then performed the sa‘y between Safa and Marwah, then wearing perfume becomes permissible for him, although it is makruh – discouraged.

Then if he performed Tawaaf al- Nisa’ and its two-rak‘ah prayer, women become permissible for him too [i.e. sexual contact with one’s spouse becomes permissible]. At that stage he is released from any restriction that was imposed on him due to ihraam. Hunting remains forbidden for him, not due to ihraam but because it is one of the prohibited acts of the Haram as mentioned earlier.

  1. Tawaaf al-Ziyaarah

  2. The seventh act of the Hajj is Tawaaf al-Ziyaarah also known as Tawaaf al-Hajj. After performing the rites of Mina, it is obligatory to return to the holy city of Makkah to perform the rest of the obligatory rites.

  3. Tawaaf al-Ziyaarah is like the tawaaf in the Tamattu‘ Umrah, and its obligations are like those of the latter too, as well as the acts that are mostahab or makruh, or those acts that invalidate it. The only exception is the niyyah, which should be uttered as follows: “I perform tawaaf around this House seven rounds [for] Tawaaf al-Ziyaarah for the Tamattu‘ Hajj seeking nearness to Allah Almighty”.

  4. The Prayer of Tawaaf al-Ziyaarah

  5. The eighth rite of the Hajj is the Salaat or prayer of Tawaaf al- Ziyaarah. After completing Tawaaf al-Ziyaarah, it is obligatory to perform two-rak‘ah prayer of the tawaaf by Maqaam Ibrahim alayhissalam or behind it, as mentioned for the prayer of the Umrah tawaaf. The only exception is the niyyah, in which he should state; “I perform two rak‘ah of prayer of Tawaaf al-Ziyaarah, seeking nearness to Allah Almighty”.

  6. Sa‘y between Safa and Marwah

  7. The ninth rite of the Hajj is the sa‘y between Safa and Marwah, which is exactly like the sa‘y for the Tamattu‘ Umrah, with the exception of the niyyah, which should read, “I perform the sa‘y between the Safa and Marwah for the Tamattu‘ Hajj seeking nearness to Allah Almighty”. 486. Contrary to that of the Umrah, this sa‘y is not followed by taqseer.

10 – 11. Tawaaf al-Nisa’ and its prayer

  1. The tenth and eleventh rites of the Hajj are Tawaaf al-Nisa’ and its prayer, which come after the sa‘y. Neither women are halaal for men, nor men are for women until after this tawaaf and its prayer [are performed].

  2. Tawaaf al-Nisa’ and its prayer is just like Tawaaf al-Ziyaarah and its prayer, with the exception of the niyyah. He declares the niyyah for Tawaaf al-Nisa’ by stating, “I perform Tawaaf al-Nisa’ seven rounds seeking nearness to Allah Almighty”, and for its prayer, the niyyah is “I perform the two rak‘ah prayer of Tawaaf al-Nisa’ seeking nearness to Allah Almighty”.

  3. The obligation of Tawaaf al-Nisa’ and its prayer is applicable to all regardless of their age or their state of mind, etc. It is obligatory upon everyone whether the [pilgrim] is young or old, adolescent or under age, even if the child is so young that he does not distinguish the good and bad, etc.

or whether the pilgrim is sane or insane, whose guardian declared the ihraam for him, and the free or slave, who declared ihraam with the permission of his master.

  1. The distinguishing child [should] perform the tawaaf himself as well as its prayer, but in the case of the non-distinguishing child, his guardian should perform the tawaaf and its prayer on his behalf. If the distinguishing child, or the guardian of the non-distinguishing child failed to perform Tawaaf al-Nisa’,

[in each case] the child shall remain in his state of ihraam, thus women35 are not halaal to him until he performs the tawaaf himself, or seek an agent to do so after [the child reaches] the age of adolescence, and it is permissible for the guardian to seek an agent before [the child reaches] the age of adolescence.

  1. If one ignored Tawaaf al-Nisa’ either by forgetting about it or due to an oversight, but instead performed Tawaaf al-Widaa’ – the Farewell tawaaf, due to a misunderstanding in doing so, this should qualify, even though, as a precaution, [he should] repeat it or get someone to do it [repeat Tawaaf al-Nisa’] on his behalf.

  2. If he does not come to Makkah on the tenth day after completing the rites of Mina [for that day], he should come to Makkah the following day or the day after to perform what he is liable to in terms of the rites of Makkah. As a mostahab precaution, he should come back to Makkah for the tawaaf and its prayer before midday on the 13th, even though it is permissible to delay this until the end of the month of Dhil-Hejjah.

  3. After completing the rites of Makkah, which are 35 or vice versa.

• Tawaaf al-Ziyaarah and its prayer, • Sa‘y between the Safa and Marwah, • Tawaaf al-Nisa’ and its prayer,

If he performed them on the day of Eid, or the following day, he must go back to Mina to complete the rest of the rites of Mina, and to observe the mabeet there as mentioned in the following section InSha’Allah.

Miscellaneous issues

  1. It is not permissible to voluntary perform Tawaaf al-Ziyaarah and its sa‘y prior to the two Woquf’s in Arafaat and Mash‘ar, and the rites of Mina. It is permissible under exceptional circumstances, but if one voluntarily performed the tawaaf and the sa‘y, they would be null and void.

  2. If one is compelled to bring forward the tawaaf and the sa‘y, then it is permissible to do so. For example if a woman knew that her menses would start after the rites of Mina, and it would not be possible for her to remain until she is cleansed, as her tour party would not wait for her, then it is permissible for her to perform the tawaaf prior to the two woquf’s.

The same is applicable to a woman [who is experiencing] postpartum, as well as the sick and the elderly, etc. who may not be able to perform the tawaaf after completing the rites in Mina due to overcrowding. It is therefore permissible for them all to perform the tawaaf prior to the two woquf’s and the rites of Mina.

  1. If the above excused were able to perform the tawaaf after their return from Mina, they should repeat the tawaaf and the sa‘y as it is a precaution and a priority for them.

  2. Mabeet in Mina

  3. The twelfth rite of the Hajj is the mabeet [stay] in Mina, for it is obligatory on the eve of the 11th and 12th, and on certain occasions on the eve of the 13th too.

  4. It is obligatory to observe the mabeet on the eve of the 13th if the sun of the 12th day set while he had not left Mina, or if he did not abstain from women36 or hunting. However, if one had abstained from women and hunting, or the sun did not set while he was in Mina, it is permitted for him to leave Mina, after midday / noontime on the 12th [of Dhil- Hejjah].

If one deliberately leaves Mina before midday of the 12th, he has sinned and must return before noontime if possible. In the case of forgetting or oversight, there is no liability.

  1. If the sun set on the 12th day while he was in Mina or had not left its limits, even if he was getting ready to leave, or even if he was travelling in a car but still within the limits of Mina, it is obligatory for him to observe the mabeet on the eve of the 13th, as well as performing the Ram’y – stoning – of the Jamaraat on the 13th day, and may not leave Mina before midday.

  2. It is a priority for the [pilgrim] who is performing his First Hajj to observe the mabeet on the eve of the 13th too. This is also applicable to anyone who has breached some of the prohibited acts of the ihraam, or committed a major sin. In fact it is preferred for every pilgrim.

  3. The necessary amount of mabeet is one half of the night, whether the first or the second half. Night is defined as from the Adhaan of Maghrib to Adhaan of Fajr. Therefore it is permitted for one to leave Mina after midnight if he had observed mabeet during the first half of night, although it is preferred to observe the mabeet throughout the night until Fajr.

  4. It is obligatory to state the niyyah for the mabeet in Mina for the eves of 11th, 12th and 13th in the same way as in other duties and rites. niyyah should be stated after the time of ‘Esha if he had not done so at the time of Maghrib. He should state, “I observe the mabeet this night in Mina seeking nearness to Allah Almighty”. Abandoning [the declaration of] the niyyah constitutes a sin, but he is not liable to kaffaarah, although, as a precaution, it is mostahab to give one.

36 and vice versa.

  1. If one left Makkah but did not reach Mina or fell asleep on the way [to Mina], or he who had forgotten, or were ignorant of the ruling, or due to an oversight, or was overcome by illness or sleep, and therefore did not manage to observe the mabeet in Mina,

he is not liable to anything. The same is applicable if there was no space in Mina to stay for mabeet, or if there was an excuse preventing him from observing the mabeet in Mina, such as fear of an enemy, or disease and such like.

  1. It is permissible to engage in acts of worship in Masgid al-Haraam or the Mas‘a [the route between Safa and Marwah], as a substitute for observing the mabeet in Mina. He could go to these two sites, and engage in acts of worship such as prayers, recitation of the Qur’an,

reading various Du‘a and supplications, seeking forgiveness – istighfaar – performing tawaaf and sa‘y. Doing so for one half of the night seems to satisfy the requirement [of mabeet], having the choice between the first half of the night, which is from the Maghrib Adhaan until midnight, and the latter half, which is from midnight to the Fajr Adhaan. In that case, [the requirement] of observing mabeet in Mina is waved.

  1. Ram’y of the Jamaraat

  2. The thirteenth rite of the Hajj is the Ram’y of the Jamaraat in the Days of Tashreeq. It is obligatory to perform the Ram’y – stoning – of the three Jamaraat – Obelisks – on the days of 11th and 12th, and also on the day of the 13th if he observed the mabeet in Mina that evening. The three Jamaraat are the Sughra [Lesser], the Wusta [Middle], and the Kubra [Greater] ones.

  3. It is obligatory to Ram’y (stone) each of the three Jamaraat with seven stones, as mentioned earlier in the section of the Ram’y on the Day of Eid.

  4. It is obligatory to comply with the order of Ram’y or stoning the Jamaraat;

• First to stone Lesser Jamara, which is the closest Jamara to Mina, • Then the Middle Jamara, which is the one after,

• Then Jamarat-ul-Aqabah also known as Kubra or the Greater, which is the one stoned on the day of Eid, last of the Jamaraat to be stoned.

  1. If one stoned the Jamaraat without adhering to the order mentioned, say if he started with Jamarat-ul-Aqabah or the Wusta, he should repeat the Ram’y adhering to the order mentioned.

  2. The time for performing the Ram’y – stoning – of the Jamaraat is from sunrise to sunset, which is the Designated time. It is permissible for the excused to perform the Ram’y during the nighttime under emergency circumstances, like women, the sick, the shepherd, the log collector, and the fearing (who can perform the Ram’y during the night instead of day). If the excused cannot perform the Ram’y on every night, then he can do so by performing the rites of the three nights in one night.

  3. If one performed the Ram’y – stoning – of the Sughra Jamara for four times or more and then, due to oversight, proceeded to the next Jamara to perform the stoning seven times, it is satisfactory to amend for the missing throws.

However, if he stoned [the Sughra Jamara] three times or less, he must repeat the stoning of the Sughra Jamara and then repeat the stoning of the one after it. If the deficiency concerned the third Jamara (al-Aqabah) he should throw to make up for the shortfall only.

  1. If one stoned the Sughra Jamara, which is stoned first, four times or more, and stoned the second and the third Jamara seven times [each], it is sufficient for him to make up for the missing throws of the first Jamara, without the need to return to the second and the third [Jamara]. However, if he had stoned [the first] less than four times, it is obligatory for him to repeat [the Ram’y] of the three Jamaraat in [correct] order.

  2. If he stoned the Sughra Jamara seven times, then [stoned] the second [Jamara] three times, and then [stoned] the third [Jamara] seven times, he must repeat the stoning of the second and the third Jamara seven times each, and he does not need to repeat [the stoning of] the first.

If he stoned the second four times, but the first and third seven times each, it is sufficient for him to make up for the missing throws of the second Jamara only.

However, as a mostahab precaution, in all cases one should repeat [the stoning of] all three Jamaraat if the order and continuity was breached. 513. If the Haajj forgot to perform the Ram’y on one of the days of Mina, or deliberately failed to do so, he is obliged to perform it – as qadha’ – on the following day.

He should start to perform the Ram’y for the day he has missed, and then [upon completion] perform the Ram’y for the current day. It is mostahab – desirable – to perform the missed Ram’y of the previous day [soon] after sunrise, and that for the current day by midday.

  1. If he missed [the stoning] one of the Jamaraat, and he does not know whether it was the first (Sughra), or the second, or the Aqabah, he is obliged to repeat the stoning of the three Jamaraat in order, starting from the first, (the Sughra), then the second, and then the Aqabah. The same applies if he missed hitting a Jamara four times and he does not know which Jamara it is.

If he missed less than four [times] for a Jamara, and he is not sure which one it is, he should repeat the Ram’y for the three Jamaraat, but order of the Jamaraat is not obligatory.

  1. If he scored four and missed three, but he was not sure whether these [missed ones] were for one [Jamara] or more, he is obliged to stone each one of them [the Jamaraat] with three stones in order, starting with the first (the Sughra), then the Wusta, followed by the Aqabah. If he hit the target three times and missed four, he should repeat the Ram’y anew.

  2. If one forgot to perform the Ram’y of the three Jamaraat, and entered Makkah but then remembered his oversight, it is obligatory for him to return to Mina to do so. If one did not remember his oversight until he left Makkah, he must perform it as qadha’ the following year, or appoint an agent to do so on his behalf. If one deliberately failed to perform it, his Hajj is not corrupted and as a mostahab precaution he must perform it as qadha’ the following year.

  3. If a woman threw three stones, but then could not continue to complete [the Ram’y], if delaying for later on the day, and resuming the Ram’y was possible for her without difficulty, then she may not appoint an agent to do the Ram’y on her behalf. Otherwise Ram’y by proxy is permissible for her, provided the order and continuity [of the Ram’y] is maintained, as a precaution. If the woman delayed the Ram’y, and performed it as qadha’ in the following day, it is considered qualified.

  4. It is permissible for a woman to perform the Ram’y by proxy if she is apprehensive about the overcrowding.

  5. If a sick person does not consider himself able to perform the Ram’y when it is due, if he picks the stones in his hand and someone else helps him to throw them he should do so. Otherwise he could do so by proxy. If the person concerned recovered during the period of Ram’y, as a mostahab precaution he should also perform the Ram’y himself.

  6. If one completed the rites of Mina in the three days mentioned and performed the Ram’y in each of those days, he has concluded the rites of his Hajj, if he had also finished the rites of Makkah. He is therefore able to return back to his hometown. However, it is preferred that he returns to Makkah to perform Tawaaf al-Widaa’ – the Farewell tawaaf – for it is mostahab.