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Reading Description: Keller, Nuh Ha Mim. (2011). The Pilgrimage. In Reliance of the traveller. The classical

manual of Islamic Sacred Law ‘Umdat al-Salik by Ahmad ibn Naqib al-Misri (d. 769/1368) in Arabic with facing English text, commentary, and appendices edited and translated by Nuh Ha Mim Keller (Revised ed.) (pp. 297-370). Beltsville, ML. : Amana Publications.

Reading Description Disclaimer: (This reference information is provided as a guide only, and may not conform to the required referencing standards for your subject)

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BOOK J

THE PILGRIMAGE

CONTENTS:

Who Must Perform Hajj and 'Umra jLO Special Vocabulary jl.l Hajj and 'Umra Obligatory Once in a Lifetime j1.2 Who Is Obligated j1.3

The hajj of those not obligated is valid jl.4 Child's hajj valid but does not fulfill obligation j1.4

Meaning of Ability to Perform the Hajj j1.5 Ability to Perform Hajj in Person j 1.6

Additional conditions for women j 1.7 Performing Hajj the First Year One Is Able j1.9 Ability to Perform Hajj Through Another jl.IO Priority of Obligatory Hajj over Any Other jl.ll The Four Ways of Performing Hajj j1.13 Hajj Before 'Umra (lfrad) j1.l4 'Umra First (Tamrnattu') jl.15

Most practical way in our times j1.15(N:) llajj and 'Umra Simultaneously (Qiran) jL16

Obligation to slaughter in tamattu' or qiran jl.17 Conditions for fasting in place of slaughtering jl.\7

Unconditonal lntention for Hajj or 'Umm (Itlaq) jl.l8 Time of Year to Enter Jhram for Hajj or 'Umra j1.19

Site� for Entering lhram j2.0 Coming by a Route Without an lhram Site j2.3 Expiation for Passing the Site Without Ihram j2.5

lhram (The State of Pilgrim Sanctity) j3.0 Recommended Measures Prior to Jhram j3.l Obligatory Measures Before lhram j3.2 Entering Ihram j3.3 Chanting ·'Lahhayk'' j3.4

When recommended j3.4 The Five Things Unlawful While in Jhram j3.5 Sewn Garments on Men j3.6

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29H

Meaning of sewn j3.6 Jkadeover forbidden j3.6 Parasols. safety pins. belts, permissible j3.6

Perfume j3.7 Removing Hair or Nails j3.1i

Expiation for violating 1hram j3.9 Accidentally removing a hair j3.11

Sexual intercourse or hm.:play j3 13 Expiation for intentional �exual intercourse j3.15 Intercourse after partial release from ihram j3.18 Prohibition of marriage while in ihram j3.2U

Hunting j3.21 Expiation for hunting j3.22

Men's Versus Women's Ihram j3.23 Veiling not permitted j3.24

.Entering Mecca j4.0 Recommended Measure� j4 l When First Seeing the Kaaha ]4.2

Circumambulating the Kaaba (Tawaf) j5.0 Entering ai-Masjid al-llaram j5.1 How to Circumambulate the Kaaba j5.2

Kissing the Black Stone before beginning j5.2 I low and where to bcgm j5.2 What is said when pas�ing the Kaaba's door j.'i.S What is said when pas�ing the Hijr j5.0 What is said when passing the rainwater spout j5. 7 What is said before reaching the Yamani Corner j5.8 Touching the Yam ani Corner j5.9 Touching or kissing the Kaaba j5.10

Circumambulation Consists (lf Seven Rounds j5.12 Trotting in the First rluee Round� j5. L3 Kis�ing the Black Stone in .Each Round j5.14

Hunable j5.14 11Jc Buttres� at the Ba�c of the Kaaba j5.15 J"he Condttions of a Valid Circumambulation j5.16

The Two Rak'as After Circumambulatiom j5.18 Words of the supplication afterwards j5.1R

Going Between Safa and Marwa (Sa"y) j6.0 On Hajj Prior to 'Arafa jf>.l How to Go Between Safa and Manva j6.2

What is said on Safa j0.2 Walking towards Manva jfi.3

Obligatory Elements of Safa and Marwa jh.4 Sunnas j6.5

The Way to 'Arafa j7.0 When One Departs for "Arafa j7.1 Staying at Mina j7.2 What !s Said on the Way j7.3 Arnval at Namira j7 .4

www.islamicbulletin.com Contents Standing at· i\rafa jH.O

Sunnas J i'l 2 \\!here to Stand ]8.3 Obligatory l.:.lcmcnts of Standing at 'Arafa jS.4

Muzdclita, Mina, and the Going-Forth Circumambulation jlJ.O Munlclifa j9.1

On the way from 'Arafa to Mu1dclifa j9.1 Mcanmg of sptmding thB night at Muzdelifa j9.1 Valid cxcu�cs for missing the night at Mu1delifa j9.1

Stopping at Ma�h·ar ai-Haram ]9.2 Relea�e from Ihram: the lnit1al Stoning at Mina j9 .4

How to stone Jamrat ai-'Aqaba j9.5 Release from Ihram: Cutting the Hair jlJ.7

Shaving It h Optimal j9.7 Sunna� jl).8

The Going-Forth Circumambulation (Tawaf al-lfada) j9.10 Going between Sata and Mar.va afterwards j9.11

Relea�e trom lhram: General Provision� j9 .12 In two stages, partial and full jlJ. 13

Encampment and Stoning at Mina on the Days After 'Eid j10.0 Time tor Stoning j10.2

Avoiding the crowds j10. 2(N:) Proper Sequence tor Stoning j10.3 The Second Day Atter 'Eid j l 0 . 4 Leaving Mina on the Second Day After 'bd j10.6

Conditions tor valid1ty j10.6 Not pcrmiures 111 .0 'J'hc i-'arcwcli Circumambulation j11.2

Obligatory for anyone leaving Mecca at any time j11 . 2 ·rwo rak·a� afterwards j11.3 Farewel l �upplication j11.3

One May 'lot Delay Departure Thereafter j11.4 Men�truating Women Fxcu�ed trom Circumambulating jll.S Recommended Measure� for I ho�e Staying in Mecca j11 .6

The Obligatory features of Hajj and 'Umra j12.0 Dcscnption of 'Umra j 12.1 The Integrals of l!ajj and 'Umra ]12.2 Missing an Obligatory Feature ofHajJ or 'Umra j12 4 Others Preventing One\ Completing the l lajj Ftc. j12.5 A Full Summary of Hajj and 'Umra Expiation� j12.6

Vi�iting the Tomb of the Prophet ]13.0 Recommended j13 1 How to V1sit the Prophet's Tomb j13.2

Things unlawful or offensive while visiting J 13.3 Vis1ting al-Baqi' Cemetery ]13.4

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Bidding Farewell to the Mosque j \3.5 Sacrifices on 'Eid al-Adha jl4.0

May not be given to non-Muslims jl4.0 A Confirmed Sunna jl4. 1

Not trimming one·s nails on ·Eid Day j14.1 Sacrifice Animal Specifications j14.2

Animal defect� that invalidate the sat-Tifice j l4.2 Having Another Slaughter for One j14.3 The Intention j\4.4 Distributing the Meat jl4.5

Sacrifice for a Newborn ('Aqiqa) and Name-Gi.,.ing jl5.0 Sunnas After the Birth of a Child J 15.1 The Sacrifice jl5.2 Name-Giving j15.3

Names of proph.ets are sunna jlS .3(A:) Foods j l6.0

Avoiding Doubtful Foods j16.1 Animals Lawful and Unlawful to Eat j \6.2 Other Substance� Unlawful to Eat j 16.5 If Forced to Eat Unslaughtered Meat j16.7

Hunting and Slaughtering jl7.0 Only Fish or Locusts May Be Eaten On slaughtered j17.1 Only Meat Slaughtered by Muslims Etc. Is Lawful jl7.2 Conditions for Validity of Slaughtering j 17.4 Measures Recommended While Sh-mghtering jl7.5

Long-necked animals j 17.6 Other animals j\7.7

Unlawful to Return to Finish Cutting j17.8 Hunting jl7.9

Vows (Nadhr) j18.0 Meaning of Vow j 18.0 Why Many Pious Muslims A\'oid Vows j HS.O(A:) Conditions for Validity j IR_.l Vows Exclude Other Than Acts of Worship j1Kl General Provisions Regarding Vows jlS.2

Vows make what is vowed obligatory j\8.2 Vows conditional on some event j1S.3 Vows made in the heat of anger j 18.4

Inability to Fulfil\ a Vow j l S.S( 0:)

j l .O WHO MUST PERFORM HAJJ "':""����� j l .O AND 'UMRA

(0: HaJj and 'umra are obligatory because of the word of Allah Most High:

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··People owe Allah to make pilgrimage to the House, whoever is able to find a way" (Koran 3:97),

and.

"Complete the hajj and 'umra for Allah" (Koran 2:196),

meaning, ''Perform both of them completely.")

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j 1.4 The hajj or ·umra of someone considered unable (non-(d) above) is valid (0: i.e. if he undertakes the hardship, travels, and �tands at 'Arafa (def: j8). it fulfills the obligation), though not that of a non-Muslim, or a child below the age of discrimination (fl .2) who is unaccompanied by a f!.Uardian.

His valid for a child of the age of discrimination to enter the state of ihram with his guardian's permission (0: guardian meaning the person with lawful disposal over the child's property).

lt is also valid for the guardian to enter ihram on behalf of an insane person or a child below the age of discrimination, in which case the guardian has his charge do as much as he is able, by having him (0: telling him to) perform the purificatory bath (ghusl), remove clothing that has seams, and put on hajj garments; and forbidding him the things prohibited while in the state of ihram, such as perfumes and the like ( def: j3.5). after which he takes him to the various places of the hajj rites (0: it being insufficient for the guardian to go alone), and performs the acts that the charge cannot do himself, such as entering into ihram (n: which the charge, lacking discrimination, is unable to make a legally valid intention for), the twn rak'as after circumambulating the Kaaha, and stoning at Mina. (N: But the hajj of someone who has not reached puberty does not fulfill the obligation Islam imposes, �ince even though it is valid, it is supererogatory.)

WHO IS CONSIDERED ABLE TO PERFORM

THE HAJJ

jl.5 Those able to perform the hajj are oftwo types: those able to perform the hajj in person, ;md those able to fulfill the hajj by sending someone in their stead.

Tl !OSlo ABLE TO PERFORM THE HAJJ IN PERSON

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(a) to be healthy (0: enough to ride there without serious harm);

(b) to be able to obtain provisions for the trip;

(c) to have enough money to afford water at the going price at the places people travel through hecau�e of the water there;

(d) to ha\·e transportation suitable to �omeone like oneself (0: though if one cannot find any. or if it is more than the usual price (A: usual meaning that the fare to the hajj i� no more thun the fure to another destination of comparable distance). then one is not obliged to perform the h.,...... ;.,..JJ) .1.>:-J,lJ.J')l.,:.��� .... J:r.�r� ����r.i"!�l.o.....,.:.AJ'

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anyway, one's performance validly fulfills the rites which Islam imposes, as mentioned above at j 1.4.)

jl 7 The above condilions apply c4ually to a woman, who in addition requires someone to accompany her to protect her, SlJch as a husband, an unmarriagcable male relative (mahram, dcf; m6.2), or some (0: two or more) reliable women, even if they are not accompanied by any of their unmarriageable male relatives.

jl.S If the above conditions are met, but there is no longer time to reach Meccll, then the hajj is not obligatory. But if time remains, it is obligatory.

j 1.9 It is recommended to perform hajj as soon as possible (N: i.e. to perform it the first year that one is able to, and likewise for 'umra). One is entitled to delay it, but if one dies without performing it after having been able to, one die� in disobedience, and it is obligatory to take out the eo

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e\·en if not a family member---in which case one is oh!iged to either hire someone (N. in the former instance) or give permission to someone (N: in the latter instance) to perform hajj in one's place.

One may also have someone perform a nonobligatory hajj for one under such conditions.

TilE PRIORITY OF TilE OBLIGATORY HAJJ

OVER ANY OTHER

j1.11 It is not permissible for someone who has not yet performed his own obligatory hajj:

( 1) to perform the hajj for someone else;

(2) to perform a nonobligatory hajj;

(3) or to perform hajj in fulfillment of a vow, or as a makeup.

(N: If he does any of these, it counts instead as his own obligatory hajj).

jl.l2 The order of performing hajj (0: or 'umra) must be:

(1) the obligatory hajj lirst;

(2) then a make up hajj ( def: j3.14:( c)) if any is due,

(3) then a hajj in fullfillment of a vow, if any ha� been made;

( 4) and then a �upererogatory hajj, or one in another person's place.

11 one tries to change this order, for example, hy commencing a hajj with the intention for a supererogatory performance or a vow when one has not yet made the obligatory hajj, the intention is invalid, and the hajj eounb instead as fulfilling the obhgatory one. The same is true for the other types (A: i.e. if one intends any of the types in the order ju't mentioned when a pnor type exists

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unperformed, then on�;;'s hajj counts as fulfilling the prior one, regardless of the intention).

WAYS OF PERFORMING TIIE HAJJ

jl U lt is permissible to enter ihram with the intention for any of four way� of performing the hajj, which are, in order of superiority:

(I) hajj before 'umra (ifrad),

(2) ·umra first (tamattu');

(.1) hajj and ·unua simultancou�ly (qiran).

(4) and the unconditional intention to perform hajj and 'umra (itlaq).

HAJJ RET'ORE 'llMRA (IFRAD}

_i l . 14 HaJ}" before 'umra (ifrad) means to perform hajJ (0: i.e. enter ihram for hajj) fir�t (0: before subsequently entering ihram for 'umra) at the ihram site for people from one's country ( def: j2), then (0: after having completed one's hajj) to go outside the Sacred Prer.inct (Haram) and enter ihram for 'umra. (0: There is no special place for the second ihram: if one went to the closest place outside of the Sacred Precinct, it would suffice for this ihram of ·umra.) (N: People generally go to the Mosques of 'A'isha (Allah be well pleased with her) at a!-Tan'im because it is close.)

•lJ\tRA FIRST (TAMATIU·)

j l L'i 'Umra first (tamattu') (N: perhaps the easiest and most practical way to perform hajj in our timts, since one does not have to remain in a state of ihram throughout the week or more that one i� generally there between the initial 'umra and subsequent hajj) means to perform the 'umra first (0: hcfore the hajj) by:

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(a) entering ihram for i t from the ihram site for people of one's own country:

(b) during the hajj n1onths (def: jl .19);

(c) and then (0: after finishing the 'umra) performing hajj within the �a me year from Mecca (0: meaning to intend hajj from Mecca (n. by entermg thram there), if one wants to have to slaughter (n: in cxpiatmn, as at jl2. 6(I)), which relieves one of the necessity to return to the ihram sttc of people of one·� country. though tf one returns to that site to enter ihram for hajj. then one is no longer obhgcd to slaughter and one\ thram is valid).

It is recommended to enter ihram for hajj on R Dhul Hijja if one i� performing ·umra fir�! (tamattu') and has an animal to slaughter. Rut if one doe� not have an animal, (0: one enters ihram) on 6 Dhul Hijja (0 so that one's (:\': threeday expiatory) fast (N: in place of �laughtcring (def: j12. 6(1))) take� place before �landing at 'Arafa (A since in the Shaft'i school, being tn ihram for haJl is obligatory during these three day� of fasting, though for thcHanafi school, these days may be fa�tcd before entering ihram for haJJ , after one's ·umra), thus fasting on the sixth, seventh, and eighth. and not on the Day of' Arafa (": the ninth) if one wa� able to fast on the stxth, though tf not. then fasting the Day uf 'Arafa is mandatory because of the previou� inahihty. If one does not fast it, tl is a sin and the delayed fast-da) ts a makcup, as its obligatory time is before thc!Jayof 'Arafa). One enters ihram for hajj in Mecca from the door of one's lodgmgs. Then one proceeds in a �talc of ihram to al-Masjid al-Haram as a Mcccan would (0: to perform a farewell circumamhulalion (tawaf al-wada·, def' j 1 1 .2) of the Kaaba, which is desirable (mustahabh) for non-Mcccans who are leaving :\1ecca to go to 'Arafa. For M cccans, the farewell circumambulatton i� obhgatory when leaving :\1ccca, even for a short di�tance ).

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'umra) at the ihmm site for people of one's country, and then perform only the ntes of hajj. (0: Such that one does not perform an additional circumambulation or a second going between Safa ;md Marwa (dcf: j6), but r

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(3) or find� that it i� being sold I or more than the normal price for that locality and time;

-then one mu�t fast three days ot thc hajJ . (0: For our �chool 1t i� insulticient to fast them before the hajj, as oppo�ed to the �chool of Abu llanila, in which it i'> pnmi��ible to fa�t them before the hajj (A: i.e when performing the "umra first (tamanu·), fasting them after having finished the initial ·umra and before entering ihram for hajj).) Tt is recommended that these day� be before the Day of 'Arala (0: time permitting, as when one la�!'> from 1 Dhul Hijja after having entered ihram for hajJ . Tt is unlawtul to delay these fast-day� till after the Day of 'Arafa), and one mu�t la�t seven additional days after returning h(>mc ( n · makmg a total of ten fa�t-days) .

The time for current performance ol the three fa�t-day� emh after the Day ot ·Arafa (0. and it i� not pcrm1s�ib\c to fa.,t any of them on 'Lid ai-Adha or on the three days following the ·J::id), and if one thu� delays them. it is obligatory to make them up bctorc the other seven fast-day�, by an mterval between the three and seven fast-days equal to the interval that would have �eparated them had they been a current performance, namely, the time taken by the trip (0: from Mecca to home) piu� four day� (0: equal to the '!·:id and the three days that lol\ow it)

TI!E U"'\CONDITIO'\Al. INTI:'\TION TO PI-.Rf'ORM

HAll At.D 'L"MRA (l"ll.A(_))

jl lb The uncondairma/ intention to perform hajj and ·umra (itlaq) means to merely intend entering into the performance of rites, without specifying at the time of ihram that it io for haJJ. ·umra. or hajj and ·umra �imultaneously (qiran). Atter this, one may use it (0: the ihram, made uncondit1onal by the intent1on) as one wi�he� (0: meaning to perform hau only, 'umra only, or hajj and 'umra simultaneously (qiran) (A: though one may not u�e the unconditional intention as a way to perform 'umra first (tamattu") wllhout having to either return to the ihram �ite to enter ihram for hajj. or to �laughter or fast ( dct: j 1.17) )) .

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THE TIME OF YEAR !0 ENTER IHRAM FOR HA.l.l OR 'UMRA

j 1 . 19 It is not permissible to enter ihrarn for hajj other than during its months, namely, Shawwal, Dhul Qa'da, and the first ten nights ofDhul Hijja (A: with their days). If one enters ihram for hajj during non-hajj months, one's ihram counts for 'umra.

Entering ihram for ·umra is valid at any time of the year except for a person on hajj encamped at Mina for stoning (dd: jlO).

j2.0 SITES FOR ENTERING IHRAM

j2.1 The sites for entering ihram for hajj or 'umra arc as follows;

( 1 ) (N: people going to hajj from the West hy plane must enter ihram before boarding it, or during the flight before it passes the air�pace that is even (def: j2.3) with the city of Rabigh, on the western coast of the Arabian Peninsula, this generally being announced on the plane);

(2) Medina residents (N: or those travelling through Medina to Mecca) enter ihram at Dhul Hulayfa;

(3) residents of the Syria-Palestine region. Egypt. and North Africa enter ihram ill al-Juhfa;

(4) residents of al-Tihamil in Yemen enter ihram at Yalamlam;

(5) residents of the Najd of Yemen and the Najd oft he Hiju enter ihram at Oarn;

{6) and residents of Iraq and Khurasan enter ihram at Dhat 'Irq, preferably at al-'Aqiq.

j2.2 Someone at Mecca, even if merely passing through, enters ihram for hajj in Mecca. and for

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'umra must go (�: at least) to the neare'it place outsid.: of the Sacred Precinct (llaram). of which the best is al-Ji'rana. then al-Tan·im, and then alHudaybiya.

Someone residing closer to Me!.:!.:a than the ihram site is to Mecca should enter ihram (0: for hajj or 'umra) at his residence.

j2.3 When coming by a route la!.:king an ihram site. one enters ihram when even with (0: on the left or right) the ihram site that i; nearest.

j2..+ For someone residing farther from Mecca than the ihram site is. to enter ihram at the ihram site is �uperior (A: than for him to enter ihram at hi; own residence).

THC f:XPIATJON FOR NEGii"C!lN(, TO ENTER

lHRAM AT THE PROPER SITE

i2.5 Someone mtending hajj, ·umra, or both. who passes the ihram site (0: intentionally, abscntmindedly, or in ignorance of it) and ente[1; ihram somewhere closer to Mecca, is obliged to slaughter (def: j12.6{J)), though if he returns to the proper site and enters ihram there before having performed a single rite, he is no longer obliged to ;laughter.

j3.0 IHRAM I THE STATE OF PILGRIM SANCTITY)

MEASURES RECOMMENDED PHIOR TO IHRAM

i-"�-1 When one wishes to enter ihram. it is recommended (even for a woman in menstruation) to perform the purificatory bath (ghusl),

I intending !-lathing for ihram. If there is not much water, one merely performs ablution (wudu).

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www.islamicbulletin.com lhram (The State of Pilgrim Sanctity) j3.4 recite soon one begin� tr:nelling to Meccct. one has entered !luam.

Ihr to perform them simultaneou�ly (41ran). It h recommended that one also pronounce thi� intention with the tongue.

C'I!AN"JI�G ""LABBAYK""

j3.--l Then one chants "Labbayk" (n: as described below). raising the voict (0: enough to (N: at least) hear ontsclf, the raL�ing hdng relative. for the duration of the time one is in ihram one raise� it enough for .those nearby to hear), though a woman shtJuldlowcrhcrvoice when saying it (0: as raising the voice is offensive for a woman) saying: ··Ever at Your service. 0 Allah. ever at Your servil:c. Ever at Your service. You have no partner, ever at Your service. Verily. all praise. blessings, and dominion arc Yours. You have no partner" (0: saying this three times).

Then (0: aflcr chanting the above) 0ne recites 1 he Blessings on the Prophet (Allah bless him and give him peace) in a softer voice, asking Allah Most lligh for paradise (0: saying. ""0 Allah, I ask You for paradise and its blessings." and asking for His good pleasure and acceptance (ridwan)) and seeking refuge in Him from hell (0: saying, "I take refuge in You from Your wrath. and hell," and asking Him for whatever one wishes of !he good of this world and the next)_

11 i> de�iral'-lc to chanl '"Labhayk"" for the duralion of one's ihram. whether standing, �itting. riding. ,�alking. lying down. aml even m a state of major ritual impunty Uanaba), or for a woman in menstrua11on. It is particularly desirable when:

(I) changing frum one state, time. or place to another, �u!:h as v.hen going uphill or down, or getting on or off a \·ehick:

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(2) mcctmg groups of people.

(3) at the approach of dawn, night .. or dayt1111e.

(4) after prayer;

(:'i) and in all mo�que'

One doe� not chant "Labbayk'' v.hilc circumambulating the Kaaba or going between Safil and Marv. a ( 0: ao thc,c have their own part1cular invocations). It is unde,irablc to stop ch

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(1) to apply unsccntcd oils like olive, sesame, and so on to the beard or scalp, unless one is bald (A: in which case it can be used on the skin of the head), though it is permissible to smell them or apply them to any of the body (0: except the hair of the head and face) ;

(2) to eat food in which the use of a cosmetic is manifest, whether in taste, color, or �cent, such as the scent of rose water, the col or of saffron or its taste. or the taste of ambergris in cooked grain and the like;

(3) or to use scented perspiration deodorant or eyeliner.

REMOVING HAIR OR NAIL�

j3.R The third thing that i� unlawful while in ihram (0: for both men and women, but only if one does so deliberately, knowing that it is unlawful, voluntarily, and remembering th

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(I) uses perfume;

(2) wears a prohibited garment (de£: j3.6):

(3) removes three or more hairs, fingernails, or toenails (def: j12.6(Il(l 2))):

(4) touches another person with desire in a nongenital are:.;

(5) or applies unscented oil to one's hair (dis: j3.7).

j3.110 A person obliged to perfonn such an expi

ation may fulfil! it (A: any time thereafter) in any of the following ways:

(1) by slaughtering a shah (def: h2.5) (0: and distributing its meat to the poor and those short of money in the Sacred Precinct);

(2) by distributing 6.09 liters of food ( def: h7.6) to the poor in charity, giving l .015 litcrs to each person;

(1) or by fasting. three days (0: even if unconsecutive).

ACCIDENTALLY REMOVING A HAIR

j3.11 It is unlawful during ihram to comb one\ beard (N: or hair) or run one ·s finger� through it-if one knows that hair will be pulled out.

When one runs the fingers through one ·s heard or wash

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(1) having to cut one's hair because of illness, heat, or lice;

(2) having to wear something sewn because of intense heat or cold·

(3) or having to cover one's head.

SEXt:AL 11'\TERCOURSE OR FOREPLAY

j3 .13 The fourth thing unlawful while in ihram is sexual intercourse or touching a nongenital area with sexual desire, such as kissing, hugging, or touching lustfully.

j3.14 If one mtentionally has sexual intercourse before finishing one's 'umra, or while on hajj before partial release from ihram (clef: j9.13), then:

(a) this nullifies the hajj or 'umra;

(b) it is nonetheless obligatory to complete the hajj or 'umra from the point at which it was spoiled to the end;

(c) it i� obligatory to make it up as soon as possible, even if the spoiled hajj or 'umra was merely superercigatory;

(d) and it is obligatory to pay the expiation (clef: below) (0: for the male, not the female, who need not do anything, though it is a sin if she participated willingly) (A: the more reliable position is that if the woman was unwilling, none of the above ((a), (b), (c), or (d)) apply to her, though if willing, (a), (b), and (c) apply to her but not (d)).

j3 15 The expiation for the above Q3.14) is to slaughter (A: and distribute to the poor of the Sacred Precinct, immediately) :

( 1 ) a camel (0: 1 .e. a male or female that meets slaughter specifications (def: j 14.2)), but if this is not possible (N: within the days of that hajj) , then one must slaughter:

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(2) a cow, but if not possible, then:

(3) seven shahs (de{: h2.5), but if not pos sible, then:

( 4) one estimates the mst of a camel and how much food (def: h7.6) this would buy. and then gives that much food (N: to the poor in Mecca), but if not possible. then:

(5) one fasts one day for every 0.51 lilcrs of food that would have been given had ( 4) been done. (N: One may fast anywhere. but it is not permissible to delay it without an excuse.)

j3.16 A person making up a hajj or ·umra nullified by sexual intercour

www.islamicbulletin.comj3.20 The Pilgrimage

THE PROHJBITJON OF MARRYING WHILE

IN IHRAM

_j3.20 It is unlawful while in ihram to marry, or to marry someone to another (zawwaja, def: m3.2(a)) (0: whether one does so oneself or through an agent). If one does so. the marriage contract is invalid.

It is offensive while in ihram to get engaged to marry, or to serve as a witness for a marriage contract.

HUNTING

j_1.2 ! The fifth thing that is unlawful while in ihram is:

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livestock. of the same description, heeding the correspondences. It is a necessary condition that the wild animal and the head of livestock share. if the animal was defective, the same type of de(ect, such as blindness (N: though it is pennisible, indeed superior. to pay a healthy one for a defective one or a whole one for one that is lacking some part));

(2) to estimate the value of the like head of livestock. and distribute an equal value of food (def: h7.6) to the poor;

(3) or to fast one day for every 0_51 liters of fobd (N: that would have been bought had (2) been done).

j3.23 If the animal killed does not have a domestic counterpart, then one may fulfil! the expiation in any of the following ways:

( 1) to distribute funds to the poor which equal the value ofthe game animal . although if the animal was a pigeon. one is obliged to slaughter a shah (de£: h2.5) (0: which is obligatory for killing even a single pigeon):

(2) to buy food equal to the animal's value and distribute it as charity;

(3) or to tast one day for each 0.51 liters of food (N: that would have been bought had (2) been done).

j3.24 The prohibition of all things unlawful while in ihram applies to both men and women. except for not wearing sewn clothing (def: j3.6) and not covering the head, which are restricted to men.

A woman, however, may not veil her face in ihram (dis: U 12.6( 11(3)) )). If she wants to conc'eal it from people. she may drape something in front provided it does not touch her face (N: such as a veil worn over a cap's visor), though if it touches it without he,r intention, it is of no consequence.

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J3.25 it is pnmi��ihlc when in ibram to �erateb one's bead or hodv w!lh one's fingernails as long as thts does not remove any hair.

it i� abo pcnnis�ihk in ihram to kill lice (N: or other imects harmful to humans), though if one kilt� a louse. it is recommended to expiate its death hy giving charity. even it only a single hite of food.

*

j4.0 ENTERING MECCA

j-1. 1 lt is recomm

www.islamicbulletin.comCircumambulating the Kaaba (Tawaf) j5.0

j�.O ClRCUMAMBL'LATl�G THE KAABA (TA WAF)

J�. l Thc:n one enh:r� ai-Ma�jid ai-Haram fmm the Bani Shayba door (0: even if it is out of one's way, as it is sunna) prior to getting one's luggage down or tinding a plal:e to 'tay and �o forth (0: such as deciding to rest or to eat; all this should be put off until after circumambulating the Kaaba). Rather (n by turn�). some of one's party should stay with the luggage while others go to the mosque (0: to circumambulate), and after they finish. they return to watch the luggage 'o the rest can go.

(0: The arrival l:ircumambulation {tawaf alqudum) is desirable for anyone who enters alMasjid al-Haram, whether in ihram or not.)

HOW TO CIRCUMAMBUI.ATE THE KAABA

j� .2 Pnor to circumambulating the Kaaha one proceeds to the Black Stone (diagram· l ) (0: next

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hy jostling. One faces the Black Stone, place., the hand on it, and without a word, ki��e� the stone thrice and touches the forehead upon it thrice (0: Touching. ki.,�ing. and placmg the forehead on the �tone are only .,unna for women when the circumambulation area is vacant. whether in the night or day )

j:.'.J One cea�e., to chant ·"Labbayk"" at thi., point, not to re.,ume mltll after having fini.,hed both cireumambulatmg the Kaaba and going between Sala and \tlarwa (dcf: j6) One puh the cent er (:\ . of the top edge) of one's mantle under the right arm and its two end� over the left .,lJOulder so that the right shoulder i� lett bare (dis: j.'i 13, second par.).

One begins ctrcmnambulating by fir.,t �landing tacingthe Kaaha wtth the Black �tone on one's right and the Yamani corner (diagram: R) on one\ left. standing back from the .,tone a tittte towards the Yamani corner (n: 1 c. behind the hlack �tripe m the marble pavement. extending out from the stone, that marks the beginning of one\ circumamhulatton). One should intend performing the circumamhutation tor Allah Most High (0: though this intention is only neces�ary 1or a �upererogatory or a departure circumambulation. not for an obligatory or an arrival circumambulation. �ince the intention to perform the nte� ot hajj or 'urnra (del J.l J) mclude� the mtention !or the latter two types of circumambulation).

Then one:

( I ) place� the hand on the Black �tone, and then ki�.,e� it and place� the forehead on rt thrrcc, as mentioned above (A: i.e. it i� done again here to begin the circumambulation. jmt a� it wa� done before circumambulatwn (j5.2));

(2) say., ··Allahu akbar"· three trn1cs.

(Jj and add.,, "0 Allah. out of faith in You and to affirm Your book. !ulfrll Your covenant . and follow the�unnaofYour prophet Muhamn1ad (Allah blc�sh1m and give him peace)

j5.4 l"hen one move� �rdcways (A: as i., n;commcndcd) to the right. pa.,�ing in front of all of the

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Black Stone with all of the body, while fadng it. When past the stone. one turns (0: from fao::ing it) so that the K;1aba i� on one·� left and then proceeds to circumamhu\ate it. (0· if one Jid this (N: kcpt the Kaab;1 on one's left whik pas�ing the stone) from th beginning and neglected to fao..:c the �tone, it would likewise be permissible.)

jS.5 At the Kaaba's door (diagram: 2) one �ay�. ··o Allah. verily thi� hcm\>c 1s Your house. the ),ano..:tuary Your �anctuary. the \>afety Your safety. and this is the �talion of him who took refuge in You from fire" (N: Le. the Station of Ibrahim (diagram: 3). though some hold the word" mean "him who rakes rcfug.:," alluding to onel>elf) .

j5 .6 \V hen one reaches the corner ( di_ Uive me to drink from the cup of Your ptophet Muhammad (Allah bless him and give him peace), a wholesome drink aft.:r which I will never thirl>L"

j:' !:1 Between th'" third t'nrn..:r (diagram: 7) and the Yam ani corner (dtagram: 8.). one should say. "0 Allah, make this a piou� hajj, a rewarded dlorr. an accepted work, and a rransa..:tion that will never ptri�h. 0 All-powerful and Oftforgiving one.··

j�.q \\ h�n on� rc;Khc� the Yamani corner, one doe" not kis� it. but touche� 11 and then kisses one's hand.

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j5.10 One does not kiss any of the Kaaba (0: meaning that it is not required, though if one kisse' any of its parts. it is not offensive, but mther is good) except the Black Stone. Nor does one touch any of it except the Yamani corner, which i� the one before the Black Stone.

j5 . 1 1 When one reaches the Black Stone. one has completed a single round ( 0: provided its conditions (def: j5.16) have been met).

j5. 12 One goes around the Kaaba �even times (0: the seventh ending where one began, at the Black Stone. One's circumambulation is incomplete as long as e\·cn a span remain� between oneself and the place even with the stone).

TROITING FOR THE FIRST THREE ROUNDS

j.'i. U It is sunna in the first three rounds of circumambulation to hasten one's gait (N: if one can do so. without harming others) (0: taking close �tcps. without running) which is tnmcd trolling (ramal) (0: and which is desirable tor men only, not women).

Both trotting and baring the right shoulder (dcf: j5.3) arc only called tor in t:!rcumambulations that are followed by going between Safa and Marwa (dcf: j6). If one wishc� to go between Safa and Marwa after one's arrival circumambulation, then one does the two sunna� ( 0: both trotting and baring the shoulder at this point, but when one later performs one's gmng-torth .;,- '";l£. l..Ja,;Ji :;;� :J�) 'j _rS.llJ � .Y"J) j... _....)I _;..;.;_, j t_t.,lU'iiJ y. i_� W!J (i!.-J.l � .,.._JI�I�.:.\.i r ' :! ·:-11_,1-.J--' _...JI 1$\l � _r J.L..OJI ....;!)> ...JI_;.� � 'iJ t_�'ir_, ,j!J ('-}'- � 'i ....;�_,�> .,;)' WU�I (J-.'t'':il Y'J) �U�I ....;1_;. ..;..u. ���

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sins In the last four rounds of one's circumambu

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door, and after this, one !.:ontinues drcumam- LoJ ..:;il L_,..lolt ..!li; � � r W bulating. then that particular round does not

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count (0: nor do the others that come after it, if one limits oneself to just those seven, considering the spoiled one as a valid round. But if one adds an extra round (N: to make up for the invalid one), then one's circumambulation b valid).

It is more precautionary when one ha� straightened up from kissing the stone, to step back to the left towards the Yamani corner (j5.2 diagram: 8) enough to ensure that one is where one wa� before kissing the stone. (N: The �ame is true of touching the Yamani wrner with one's hand.)

"THE CONDrt"IONS OF A VALID CIRUTMAMBUL.�'rJOt-;

j5.16 The conditions of a v:llid circumambula� tion {0: of any kind, obligatory or nonobligatory) are:

(a) that one's nakedness (def: f5.3) be dothed, because the round is invalid whenever any of one's nakedness shows, even a single hair of a woman·s head (0: meaning that the particular

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round in which it showed is invalid, provided it was done intentionally. If it happened inadvertently and the woman immedif!tcly covered it (A: immediately meaning after no more than the time required to say ··subhan Allah"). then it does not im .. alidate that round, though if she does nnt cover it until after it is showing, the subsequent round takes the place of the abo-ve-mentioned invalid one):

(b) ritual purity (0: from minor (hadath) pcning;

(i) and that all of the body of the per�on ctrL'UTmunhulating be L"\tcrior "' all parts pj the K;taha . �uch that while wlllking around it. one does not put one's hand in the space above the butt re�' pr�·\iOll'h m-::ntinnc-d (j"i. l:'i), whidt viol-

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www.islamicbulletin.com Going Between Sa fa and Marwa (Sa'y) j6.0

ll1en one returns to the Black Stone and touches 1t (0: kis�es it, and bows one's head upon it).

*

j6.0 GOING BETWEE/'0 SAFA AKD MARWA (SA'Y)

jh . l Then it is recommended to ex1t through the Sata door of al-Masjid al-Har-.J (.l ,6_,jts:ll ;_;£ .1JJ ,;

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(3) to supplicate for whatever one wishes {0: which is called for here because it is one of the places where prayers are answered. ·umar (Allah be well pleased with him) used to supplicate lengthily here);

(4) and to repeat t2) and (3) a second and third time.

j6 .. 1 Then one descends from Safa and walks (0: towards Marwa) at one's nonnal pace until within three meters of the first green marker �uspended from the left wall. Here one runs (N· women walk) until midway to the second green marker, at which midpoint one resumes one·s usual pace until one reaches Marwa. One climb� Marwa and says the same invocation a� was said at Sata. This is once.

Then one descends from Marwa and returns, walking and running at the proper plan�s, until one reaches Safa. This is twice.

At Safa one says the same invocation and supplication. and then goes hack to Marwa. which is three times.

One repeats the proce�s until one ha� completed seven times, finishing at Marwa.

THr OBLIGATORY ELEMENTS OF GOING BETWEEN SAFA AND MARWA

j6.4 The obligatory elements (0: i.e. conditions for the validity) of going between Safa and Marwa are four:

(a) to begin at Sata. If one begins at Marn·a and walks to Safa, this does not count and one·s going between them is not considered to have begun until one reaches Safa;

(b) to traverse the entire distance. It would be invalid it one neglected even a single span or less of the di�tance. One must begin by putting one's heel against the wall at Sata, and finish at

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j0.6 It is not recommended to repeat going he� I tween Safa and Marwa.

'

j7.0 THE WAY TO 'ARAFA

j7. 1 On 7 Dhul Hijja it is recommended for the imam (A: i .e. the caliph or his representative) to give a sermon after the noon prayer (zuhr) in Mecca (0: at the Kaaba) , instructing the pilgrims about the ritt:s they will soon perform, and ordering them to go forth on the following day (0: the morning of the eighth) to Mina.

j7.2 The imam goes forth with them after the dawn prayer (whh) on 8 Dhul Hijja.

He prays the noon, midafternoon, sunset, and nightfall prayers with them at Mina, and they '>pend the night and pray the following dawn prayer there. Wh.en th.e sun rises over the mountain at Mina that is called Thahir, they proceed to 'Arafa.

Spending the night and staying at Mina during this time are a sunna (0: and not part of the hajj rites. If one does not spend the night at Mina at all, or go tht!re, it does not entail any consequences) that many pt!ople no longer do, hut come to 'Arafa at the end of the night with lighted candles. This lighting of candlt!s is a disgraceful innovation (0: as is their coming there a day or two before 9 Dhul Hijja. a mistake that contravenes the sunna, and through which they miss many other sunnas).

j7.3 Itis sunna on the wayto ·Arafa to say: ··o Allah, to You I hetake myself. seeking Your noble countenance. Forgive me my sins, make my hajj a pious ont!, show me mercy, and do not disappoint me··; and to do much of chanting ''Labbayk," invocation (dhikr), supplication. and Blessings on the Prophet (Allah bless him and give him peace).

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j7.4 When the pilgrims reach a place called Namua (N: the site of a large mosque)just before 'Arafa, they stop, and do not immediately enter 'Arafa. When the time for the noon prayer comes, it is sunna for the imam to give two sermons he fore the prayer, and then they pray, joining the noon and midafternoon prayers together. This too is a sunna that few follow.

*

jK.O STANDING AT • ARAF A

j8.l Then they enter 'Arafa after the sunna bath (ghusl) for standing at 'Arafa, chanting "Labbayk" in lowliness and humility.

THE SUNNAS OF STANDING AT 'ARAFA

j8.2 It is recommended to stand exposed to the sun (0: and not take shade beneath a tent, umbrella, or other, unless there is an excuse such as harm from exposure) facing the direction of prayer (qibla) with one's heart fully atlentive and not occupied with this-worldly matters, and to do much of chanting ·'Labbayk," reciting the Blessings on the Prophet (Allah bless him and give him peace), asking Allah's forgiveness. supplicating, and weeping. for here tears are shed and mistakes annulled.

The greater part of one's words should be: ·'There is no god but Allah alone. without partner. His is the dominion, His the praise, and He has power over everything." And one should pray for one's family, friend�. and all Muslims.

j8.3 It is recommended to stand (0: if possible without hurting anyone) by the large round boulders that lie at base of the hill called Jabal alRahma (lit. ··Mount of Mercy"). As for climbing Jabal al-Rahma, which lies in the middle of 'Arafa, there is no merit in doing so (0: a hove the met1t of standing in other parts of 'Arafa) Stand-

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ing is valid anywhere in the v.-hole expansive plain, and this bluff i� merely a part of it, the same a� any other, though standing by the boulder� below is better (A: as the Prophet (Allah bless him and give hm1 peace) did so)

it is bctter to be mounted, and not fasting. It is best for women to sit at the edge or the

crov.-d (0: not in the middle of 1t, because men should not randomly mix. with v.-omcn).

Tllf' OB! IGAIOKY H J:!MENTS 01· S J"A"IJI"G A"! 'ARAtA

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www.islamicbulletin.com Mu.tde!ifa, Mina, and the Going-Forth Circumambulation j9.0

j9.0 MUZDELIFA, MINA, AND THE GOING-FORTH CIRCUMAMBULATION

MUZDELIFA

j9.! When the sun sets on 9 Dhul Hijja, those on hajj go forth to Muzdelifa, occupied with invocation ( dhikr), chanting "Labbayk," proceeding with tranquility and dignity, nut jostling or injuring other� (though if the way is clear it is desirable to hurry), and they join the sunset and nightfall prayer-; in the time of the nightfall prayer ('isha) at Muzdelifa. (0: It is necessary to have made the intention to join the prayers while in the time of the sunset prayer.)

When they reach Muzdelifa, they stop. pray, and spend the night there (0: which is best, and optimaL If one cannot spend the night, then the obligation to be present at Muzdelifa can be met by coming there, even for a brief moment, during the second half of the night, for spending the night merely means to be present there during the second half of the night, not actually staying overnight. as opposed to spending the night at Mina (dis: jl0.4). which must be for the greater part of the night. If someone misses spending the night at Mu7delifa in the above-mentioned sense, does not return there before dawn, and ha� no excuse (N: of those given below), then he is obliged to �laughter as one does for an ·umra tirst (tamattu') hajj (dcf: j 12.6(1)). But if he missc� �pending the night there for one of the same reasons which justify not spending the mght at Mina ( def: j 10. 10). then he is not obliged to slaughter. Other valid excuses for not spending the night at Muzdclifa include:

(I) being occupied with �tanding at 'Arafa bccau!.c of nut having arrived there until after sunset, since it is more important than Muzdelifa;

(2) or going forth from ·Arafa after the middle of the night to Mec.::a in order to perform the (A: obligator}) going-forth circumambulation (tawaf al-ifada) . missing Muzdclifa because of being oc.::upied with it, since it too is more important than Muzdelifa.

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In either of these two ca�es. one does not have to slaughter (A: for having missed Muzdclifa)).

In the morning, the pilgrim� pray the dawn prayer at the first of its time.

They also pick up seven pebbles, not one �tone bwken into seven (0: which is offensive), to throw at the stoning site (Ar. janua, the enclosed round space with a pillar in the middle of it) at Mina, and it is best that these be the �izc of a broadbean (N: i.e. about the size of a thumbprint).

STOPPING AT AL-MASH'AR AL-HARAM

jY.2 After the dawn prayer, it is sunna to stop by a hill at the last of Mu1delif;; (0: in the direction of Mina) called al-Mash'ar ai-Haram (lit. "the S;;nctuary Landmark""). which it is recommended to climh if possible. (A: Others hold that al-Mash'ar al-Haram refers to all of Muzdelifa.) It is desirable to face the direction of prayer (yibla ). to do mw.:h of chanting "Labbayk," supplication, and invocation (dhikr), and to say, ··o Allah, as You have brought us to stand in it and shown us to it, so too. give us success in Your remembrance, as You have guided us. Forgive us, and show us the mercy You have promised us by saying (and Your word is the truth):

'· 'And when remember Allah

you move on from 'Arafa. at al-Mash'ar ai-Haram.

Remember Him, for He ha� guided you though you were astray. And then go forth from where the people go forth, and seek Allah's forgiveness. Truly Allah is Oft-relenting and Most Compassionate' (Koran 2: l98-1N).

"Our Lord, give us what is good in this world and the next, and kt."cp us from the torment of hell."

jY.3 When the day lightens considerably. the pilgrims proceed to Mina with gravity and tranquility before the sun rises.

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www.islamicbulletin.com Muzdelifa. Mina. and the Going-Forth Circumambulation j9.4

RELEASE FROM IHRAM: THE INITIAL STONING AT MINA

j9.4 When the pilgrims reach the valky of Muha�sir near Mina. it is sunna to quicken their step for a distance of a stone's throw. Then they take the middle way which leads to (N: one of the three stoning sites called) Jamrat a\-'Aqaba. The)" stone it as they are when they arrive (0: i.e. if mounted, they �tone it mounted. and if on foot. they stone it on foot) with the seven stones picked up from Muzdelifa. These may be picked up from anywhere , not necessarily Muzdelifa, though it is offensive to take them from the stoning sites themselves, latrines (0: or other unclea11 places), or around mosques (0: which is not merely offen�ive but rather unlawful if they arc taken from grounds included in the endowment (waqf. clef: k30) for the mosque).

j9.� When one begins to stone Jamrat al'Aqaba. one eeaseo chanting "'Labbayk," and does not resume it thereafter (0: as its time is over. which was the period ofihram, and stoning Jamrat a\-" Aqaba is the first step to release from ihram).

The (0: optimal) way to stone Jamrat ai'Aqaba is to stand in the middk of the valley after the sun is up so that 'Arafa lies to the right, Mecca to the left. and the stoning-site before one. and to throw the pebbles one by one (0: as throwing them two at a time or all at once count;, s having thrown one pebble) with the nght hanU, saying "'Allahu akbar" with each pebble, lifting the arms high enough when throwing (0: if male. though not if f_,.;i l.;�..,sJ (..!.l!..iS�_,.. _,.; ;L:... u._,.;i .J)J ..!.U..iS :_,.�1 -�1 �1..,...-JI � ._.........JI J.iJ1 _;,��j �J .Ub_r..ll 1.,0.\.,..1 ;)::; .).

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hajj ( dis: j12.6); or other S

www.islamicbulletin.com Muzdelifa, Mina, and the Going-Forth Circumambulation j9.10

give me, those who shave their hair, those who -�J �_;,..w,J �J shorten it, and all the Muslims"). . (.:..-L--JI

RI·!J-ASE FROM IHRAM: THI: GOING-FORTH CIRCGMA...'I!IBCLATJON {TAWAF AL-IFADA)

j9.!0 On the same day (A: 10 Dhul Hijja) one enters Mecca and performs the going-forth circumambulation (tawaf al-ifada), which is an integral without which the hajj remains unfinished (0: the author's expression "without which the hajj remains unfinished" meaning that it may not be compensated for by merely slaughtering. though the time it may be performed is anytime thereafter, according to our school. TheHanafis hold it must be done by sunset on 12 Dhu! Hijja, and if the sun sets and one has not performed it, this obliges one to slaughter), and one remains in ihram until one does it. Its obligatory features are as described above ( dis: j5.16).

After it, one prays two rak'as (0: intending the sunna of circumambulation (de£: j5.18)).

j9. l ! Then, if one has already gone between Safa and Marwa after the arrival circumambulation ( dis: j6. 1 ) , one does not repeat it, though if one has not yet done it, one must do so, since going between Safa and Marwa is also an integral without which the hajj is unfinished, and one remains in ihram (0: legally, regarding one's relations with women (dis: j9.13)) until it is performed.

RELEASE FROM IHRAM: GENERAL PROVISIONS

j9.12 The best order in which to perform:

(I) stoning Jamrat al-' Aqaba;

(2) cutting the hair,

(3) and the going-forth circumambulation (tawaf a!-ifada):

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is (1), (2), and (3) (O· and the sunna is to do all three on this day), though it is valid to do them in somt: other ordt:r.

The time for these three begins at the middle of the night (A: between 8unsct of 9 Dhu! Hijja and dawn of the tenth) on 'Eid al-Adha (0: though it is best for the stoning to take place after sunrise) . The (0: preferred) time for stoning Jamrat al-'Aqaba ends at the end of the day of the 'Eid (0: at sunset. As for the permissible time, it lasts until the end of the three days after the "l:.id. The best time to stone on 'Eid al-Adha finishes at noon. Thus, the stoning has three times: the best, the preferred, and the merely permissible), while the time for cutting one's hair and the going-forth circumambulation lasts indefinitely, even if years.

j9.13 The release from ihram in hajj is in two stages, partial (lit. "first") and full ('·second"").

Partial release from ihram occurs when any two of the three rites of stoning, cutting the hair, and the going-forth circumambulation are performed, whether cutting the hair and stoning, cutting the hair and circumambulation, or stoning and circumambulation. Doing any two of them accomplishes partial release from ihram, rendering permissible a!! thr things that were made unlawful by ihram ( dcf: j3.5) except those relating to women, such as sexual intercourse, getting married, or touching with desire.

Pull release from ihram occurs when all three rites have been performed, and it renders pt:rmissible everything made unlawful hy ihram (0: though one still has to stone at the three stoning sites and stay overnight at Mina during the days following the 'Eid (A yam al-Tashriq)).

*

jlO.O ENCAMPMENT AND STONING AT MINA ON THE DAYS AFTER 'EID

jlO.l When finished with the going-forth circumambulation (tawaf al-ifada) and going between Safa and Marwa (0: i.e. doing the latter if

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one had not previously performed it after the arrival circumambulation (dis: j6.1)), one is obliged to return to Mina (0: to stay overnight there and stone on the days following the 'Eid (A yam al-Tashriq). l t is desirable to arrive before noon to perform the noon prayer there as the Prophet did (Allah bless him and give him peace)). and one spends the night there

One picks up twenty-one pebbles from Mina on !he days after the 'Eid (the first of which is the second day of the 'Eid), taking care to shun the three places mentioned above ( dis: j9.4( end)).

j10.2 After the time for the noon prayer has come (0: on 1 1 Dhul Hijja, the first day after the 'Eid) one stones with the pebbles before performing the noon prayer.

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invokes Allah Most High) for as long as it takes to recite al-Baqara.

Then one goes to the third site, which is Jam rat a\-· Aqaba that was previously stoned with seven pebbles on 'Eid al-Adha, and stones it a� one did at that time (dis: j9.5), facing it with the direction of prayer (qibla) to the left, though when finished, one does not stand there.

THE SECOND DAY 1\1-TER TilE 'EJD

j 10.4 One is obliged to spend the night at Mina (A: that evening, after sunset on 11 Dhul Hijja).

The following day, the second day after the 'Eid (A: i.e. 12 Ohu\ l lijja), one picb up twentyone pehhles, and after the noon prayer's time has come, one stones the three stoning sites as described above, seven pebbles at each site. It is not permissible to �tone for each of the days after the 'Eid until after the noon prayer'� time arrives.

The correct sequence of stoning the sites is obligatory: the one closest to al-Khayf mosque first, the middle one second, and Jamrat al'Aqaba third.

j10.5 It is recommended to take a bath (ghusl) each day for stoning.

THE PERMlSSIBIUTY 01- LEA VINO MINA ON "fl-IE SFCOND DAY

jl0.6 After stoning on the second day after the 'Eid, it is recommended for the imam to give a sermon informing people about the permissibility of leaving early (A: on the second day rather than the third) (0: which is permissible provided:

(a) that one's departure takes place after the noon prayer's time has come;

(b) after having stoned the three stoning sites;

(c) that one's departure is from Mina itself,

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a� it is not permissible to leave directly from Jam rat al-'Aqaba, in view of the position that it is not part of Mina:

(d) that one intends leaving while within the houndrics of Mina;

(e) and that one leaves he fore sunset).

Then the imam bids them farewell.

i10.7 One then has a choice between leaving carlv on the second day after the 'Eid. or waiting (A: until having stoned on the third day). If one w1shes to leave early, one may do so. provided the departure from Mina occurs before sunset. If the wn �ets and one is stili at Mina, it b not permissible to leave early, and one is obliged to spend the night there and stone the �ites the next day.

If one doe� not wish to lea�e early. one stay� overnight at Mina, picking up twenty-one pebbles and stoning the sites on the following day after the time of the noon prayer has begun, a� previously mentioned.

CONfHTIONS FOR THE VALIDITY OF STONING

]10.8 (0: Having mentioned the conditions for stoning in various rulings above, it is well to enumerate all seven together:

(a) that seven pcbhks be used:

(b) that they be thrown one by one;

{c) that one"s action may be termed thrnwing. not merely putting the pebbles into the throwing place;

(d) that what is thrown be some form of stone;

le) that it be done with the hand, as a bow or foot would be inadequate;

(f) that one aim at the throwing place:

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(g) that one be certain that the pebble reaches it. even if it falls out again, for if one doubts that the �tone reached it, then that stone does not count;

(the above seven conditions hold for both 'Eid alAdha (dis: j9.5) and for the days following the 'Eid, though the days following the 'Eid require two additional condition�:)

(h) that the stoning be done after the time for the noon prayer arrives:

(i) and that one stone the three sites in the proper sequence (dis: jl0.3).)

jl0.9 Then one (0: who has (n: remained at Mina and) stoned on the third day after the 'Eid) leaves (0: after stoning. None of the conditions for leaving early ( def: jlO.fl) are necessary to leave at this point).

VALID EXCUSES FOR NOT WI]••DING THE NIGHT AT MINA

jlO . JU (0: If there i� an acceptable cxcmc for not spendmg the night at Mina, then not doing so does not entail any consequences. Excuses include:

(1) having property one fears to lose were one to stay overnight;

(2) fearing for one's person or the funds with one;

(3) having a sick person with one who requires care;

( 4) having an illness that makes spending the night a hardship;

(5) or a similar excuse.

People in such circumstances do not have to �pend the night, and may leave on the �econd day after the 'Eid, even after sunset.

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The8e excuses, which permit one to not spend the night at Mina, likewise permit not spending the night at Muzdelifa, in connection with which some other excuses have been previously mentioned (dis: ]9.1(1-2)).)

j 10.1 1 It is recommended (N: after leaving Mina) to spend the night at a\-Muhassah, which is by the mountain near the cemetery of Mecca, one's hajj now being finished.

jll .O THE FAREWELL CIRCUMAMBULATION AND F1NAL MEASURES

*

j 1 1 . 1 If one wishes to perform the ·umra. one may do so (0: i.e. enter ihram for it) from any point outside of the Sacred Precinct (Haram ), a5 mentioned below in the description of 'umra (def: j12).

THE FAREWElL CIRCUMBUIATION

j l l .2 When one wants to return home, one comes to Mecca and perfonns the farewell cirVImarnbulation (tawaf al-wada') (0: as is obligatory. It is disobedience to Allah to leave without the farewell circumambulation, and one must return to Mecca to perlorrn it if still within 81 km./ 50 mi. of it. If farther than this, one is not obliged to return, hut must slaughter (def: jl2.6(1)) (N: i .e. if one goes by the position th.at th.e farewell circumambulation is obligatory, though slaughtering is sunna if one goes by the position (A: the weaker position in the Shafi'i school) that the farewell circumambulation is merely sunna). The integrals and conditions of the farewell circumambulation are the same as the obligatory circumambulation (def: j5.16).

The farewell circumambulation i� not only for those performing hajj or 'umra. but is required

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need not slaughter in expiation (0: though it is .Pj!..JI4J.J-i.�)l...f#F>�J sunna for her to come to the door of the mosque . ;--o-11 '":"'� and say the supplication mentioned above UlU)).

RECOMMENDED MEASURES FOR THOSE .u;,... ....,.lo.U ..._.,..;;., l,. S'J'A YlNG IN MECCA

j l l .6 It is recommended to do much of:

(I) performing 'umra (0: the whole time one is in Mecca, especially in Ramadan);

(2) looking at the Kaaha ( 0: as it is said that Allah Mo�t High sends down one hundred and twenty mercies day and night upon the Noble House. sixty for those circumambulating, forty for those praying there, and twenty for those looking at it):

(3) drinking the water of the Well of Zamzam for whatever intention one wishes, religious or this-worldly (0: as the Prophet (Allah bless him and give him peace) said,

"The water of Zamzam is for whatever it is drunk for."

I t is sunna to face the Kaaba while drinking, to breathe three times. and say "al-Hamdu Jillah" and "Bismillah'' each time one drinks). -drinking one's fill of it;

(4) and visiting the noble places of Mecca (0: which are many, such as the birthplace of the Prophet (Allah bless him and give him peace) and that of 'Ali (Allah be well pleased with him).

j 1 1 .7 It is unlawful to take the s\ighte�t bit of the earth of the Sacred Precinct or its stones, or take cups or jugs made from the day of the Sacred Precinct of Medina.

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j12.0 THE OBL.IGATORY FEATURES OF HAJJ AND 'UMRA

A DESCRIPTION 01' 'UMRA

j12.! The 'umra comtsh of entering ihram a� one does for hajj (del"· j3) (0: re>embling the hajj in the obligatoriness of the intention when one enters ihram, in the sunna of bathing (ghusl) for it, and in the necessity of divesting oneself of sewn clothing before or after the intention). If one is a Meccan (N: or a temporary resident (dis: j2.2)), one must go to (n: enter ihram from at least as far as) the nearest place outside of the Sacred Pre· cinct. If one is from outside (0: meaning a stranger travelling towards Mecca), then one enters ihram at the ihram site (0: which one passes, meaning the hajj ihram sites (def: j2.1)), as previously mentioned. All of the things unlawful while in ihram for hajj (def: j3.5) are unlawful while in ihram for 'umra.

Then one enters Mecca and performs the circumambulation (dcf: j5 16) of 'umra, though the arrival circumambulation (tawaf al-qudum) is not called for by Sacred Law (0: at all, since one is performing an obligatory circumambulation).

One then goes between Safa and Marwa Qfi), and finally shaves the head or shortens the hair (def: j9.7) (0: the fonner being preferable for men and the latter for women). When this has been done, one is released from the ihram of 'umra.

THF. INTEGRALS OF IIAJJ AND 'UMRA

j12.2 The integral� of 'umra are:

(a) ihram (dcf: j3);

(h) circumamhubtion (def: j5.16);

(c) going between Safa and Marwa (dcf: j6.4);

(d) shaving or shortening the hair ( def: j9. 7);

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(0: and performing them in the order given, which is a fifth integral).

jl2.3 Tbe integrals ofhajj are these four (n: (a), (h). (c). and (d) above) plus standing at 'Arafa ( def: j8.4).

Tbe hajj's other requisites (wajibat, di�: c2.1(A:)) are:

(a) that one enter ihrarn at the proper �ite (def: j2.1-2);

(h) stoning the stoning sites ;tt Mina (def: j9.4. jlO);

(c) staying the night at Muzde!ifa ( def: j9.1) (N: another position is that this is sunna and not obligatory);

(d) staying the nights following the "Eid at Mina (def: jlO. 1,4,7);

(e) and the farewell circumambulation ( def: j l l .2).

Everything besides the above is sunna.

THE NONPERFORMANCE OF AN OBUGA TORY FEATURE OF HAJJ OR 'UMRA

jl2.4 Someone who does not perform an integral (N: of hajj or 'umra) remains in ihram until be performs it.

Someone who does not perform some other obligatory feature of them must slaughter in expiation (dei': j l2.6(I)) (0: if he does not return and perfonn it before its time is finished, as in such cases as:

( I ) returning to enter ihram at the proper site before one starts circumambulating (dis: j2.5), though if one returns after having begun circumambulating, it does not lift the obligation to slaughter;

(2) not spending the night at Muzdclifa

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Q9.1 ) , which necessitates slaughtering if one does not return before sunrise. though to do so after sunrise does not lift the obligation to �laughter;

(3) or not spending mo\ot of the night at Mina, if one. does not return to it before most of the time has passed. though if one does (n: return while most of it remains), then one need not laughter.

And similarly for the other requisites). Someone who does not perform a �unna is not obliged to do anything.

HFINU PREVENTI:D BY OI'Hl:RS FROM COMPU·TING TJIE INTEURALS OF HAJJ OR

'UMRA AFTER HAVING ENTERED IHRAM

jl2.5 Someone prevented by an enemy (0: nonMuslim or Muslim) from entering Mecca (0: and fulfilling the integrals {A: of hajj or 'umra, including being barred from pcrfurmiitg the obligatory circumambulation (tawat' al-ifada) or going between Safa and Marwa) when there